Archive for November, 2012

From: Girish Girish
Subject: Why Are You Here
Date: Fri, 30 Nov 2012 21:48:44 -0400



Paying off debt…Purchasing a house…Saving for retirement…Gaining name, fame, money, prestige, beauty etc, etc.

All these plans and programs in today’s materialistic society – where people think and plan many decades into the future – point to the idea that people basically think that they will be on this earth forever. Oh sure, they may say, “One day I am going to die”, but they do not really believe it. Not in their heart of hearts.

Proof being that their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever – or at least for so long that they need not think about death.

Most aim for material wealth and comfort, name and fame, and all sorts of temporary gains – thinking they will bask in those things up to eternity. And they say that, “When I retire (at the age of 65 or so) then life will be glorious: I will have x amount of money and lots of free time.” People begin planning for this so-called golden era of their lives when they are merely 25 years old, or even younger.

Their life revolves around the false notion that they have come here to remain on this earth – as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue.

However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Baba’s guidelines.

Plus it invites, at minimum, two serious deficiencies in the practical sphere.


There are two main character flaws which manifest when one thinks of this world as their final abode.

1. People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time frolicking hither and thither on this earth, from one sensual longing to the next, from one party to the next.

2. When the time inevitably comes to confront death, either their own or their companion’s, they are shocked, depressed, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.

So many people on this earth get trapped in this way and they suffer for it.


So what is it that we should do?

Baba’s guideline is that we must always remember the fact that this world is jagat, i.e. mobile. Nothing on this earth is fixed. This earth is samsara: everything is moving – moving towards expiration or death.

That is why Guru’s teaching is to remember that death can come at any time – in childhood, in adolescence, as a young adult, whenever. Nothing is sure. Our place on this earth is not fixed – at any moment we may leave this world.

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (Subhasita Samgraha, part 11)

When one understands that death is near, inevitable, and can show up on their doorstep at any time, they will naturally attend to the most important endeavors first, like trying to please Parama Purusa, and not just waste one’s time in worldly pleasures. We should move ahead with this idea in mind.

Here again is Baba’s teaching about how we should view everything in this world, including our own life.

Baba says, “Then, Smara nityamanityata’m. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata’m means “the ephemeral”, “the transitory”.]… A thing which was born will die one day…That which comes within the scope of the spatial, temporal and personal factors will alone be born and die.” (Subhasita Samgraha – 21)


All this demands a basic shift in outlook. Instead of thinking that we have come here for a long, long time. We should think that we are here on loan only.

This body has been given to us for a limited time – an extremely short time, a maximum of 100 to 150 years, not thousands of years. In addition, one may die anytime and not even see tomorrow’s sunrise. In that case, one will rush to do great things immediately and understand one’s true nature.

Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. When sunk in such unawareness, one becomes lethargic and lax about life. A person will eat, drink, and be merry or not merry, whittling away one’s time.

They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight, and the list goes on and on. Plus any moment, one may be scooped away from this earth without a moment’s notice.

Because this body has been given to us on loan. And only Parama Purusa knows for how long – we do not.

As sadhakas, we must always be aware of two things: 1) Our final abode is elsewhere, 2) Our body will not last long.

In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures.

It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will walk past the drug store and instead spend hours and hours in the cinema house, watching one movie after another – until midnight. Finally when they leave the cinema hall and walk to the market all the shops are closed. In the end, they return home empty-handed, with all their money gone and no medicine for grandfather. So they are scolded and punished for being so neglectful.

It is just like how degraded humans get punished by prakrti for forgetting their Divine Goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.


“O human beings, the path is ready for you, you just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey, one day, one is destined to attain Parama Puruśa. When Parama Puruśa, the Cosmic Cognition, is your goal, success is a must, success will be with you.” (Neohumanism in a Nutshell Part 1)

“O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

“O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.” (Prakrti Tattva and Oṋḿkára Tattva)

“From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.” (Ananda Marga Ideology & Way of Life – 1)

in HIM,


“Je ga’n chilo mane ga’oya’, ga’ini ta’ha’ sabha’r ma’jhe…” (P.S. 3189)


Baba, my and Your relation is very close– very intimate. The feelings and the relation that I have with You, I do not feel comfortable sharing
with others because it is most intimate.

Baba, the song which I prefer to sing for You, that very song I do not like to sing in the meeting– in dharmacakra, in the presence of others. In
shyness, I do not open my heart then. Those Prabhat Samgiita which I prefer most, I do not sing in front of others. Rather in that situation I sing
more common type of Prabhat Samgiita songs. In that way I suppress my inner feelings & desires.

Baba, You are always sitting in my heart and You know all these things. You always listen to the throbbing sensation of my heart. You know how much
I love You.

Baba, You are my dearmost; You are my Beloved. When I talk with You, then in my mind I do not feel any dilemma or any kind of complex or shyness. Without any hesitation I open my heart. Because You are my most close. When I came out after the meeting– dharmacakra, I did not hear the resonance of all songs that had been chanted there. Rather my own preferred song which I did not sing there, that special tune was resonating in my mind. And I went on listening to that very unsung song and it was charging my mind with Your divine love.

Baba, after forgetting all the shyness and just swaying in the hope of getting You, I go on asking for Your grace and Your proximity – that You please remain with me always as my own…

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Date: Fri, 30 Nov 2012 10:13:44 -0000
From: “Gurumurti”
Subject: Re: How to Preserve Your Spiritual Vibration



This posting brings deep inspiration to me as I read and realise that this reminder has very specific purpose for me and every sadhaka who knows this message is truth.

I have experienced what happens when I do weaken and embrace a dear friend out of sentiment for them. It would be better for them also if I did not do that which is not often, because when they know and love me also they will subtly realise that there is no need to be physical to express that love. My eyes and expression can reach their hearts and mind, by His grace and they will be more benefited and feel more happiness also I am sure, rather than an impulsive hug.

Now, after reading this I want to rush off for sadhana and His touch.

Lately I have been feeling sadness due to a psychic shock, so this Prabhat Samgiita reminding that there is always sadness as well as happiness in life, is so timely for me to read today.

In Him alone,

Note 1: Link to Original Letter

Here is a link to the initial posting on this topic


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Date: Thu, 29 Nov 2012 21:21:22 -0400
To: am-global@earthlink.net
From: Nagendra Deva
Subject: Story: Love is Mutual – Devotee & Parama Purusa



The life of the devotee is filled with love, longing, and sweet feeling for Baba. And Baba graciously responds to the call of the bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in Phulawa’risharif, working for the Bihar Military Police (BMP), when he got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very keen to attend – not only that, he was actively involved in making all arrangements for Baba’s arrival and DMC. So Ac Kushunji and put forth a request to his chief and supervisor, Birju Babu, the Subeda’r Major, or Assistant Major. He requested to have the days off to attend DMC.

Major Babu was not at all supportive of Ananda Marga but would never openly say anything against the organization.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC program at the local engineering college, then Major Babu replied, “You have your evenings free to attend General Darshan, so then what is the need to go during the daytime to attend DMC.”

Major Babu was very diplomatic yet firm in his response as he politely and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar Military Police), Kishunji understood clearly that there was little to be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, “My beloved Guru has come to the very place where I am stationed and I cannot attend His DMC program.”

Day long, this idea was burning in Kishunji’s mind & heart. He was completely upset that he would not be able to see Baba. He viewed the situation from a thousand different angles, but there seemed to be no hope in sight – he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, “Baba, You have come yet I am not going to be able to see You.”

In this desperate and melancholic frame of mind, Kishunji became drowsy after taking his midday meal. He fell into a sleepy stupor, with all those feelings of anguish swirling in his thoughts about having to miss DMC.


How many minutes had passed it was hard to know, when suddenly the loud sound of a car horn brought Kishunji back to his worldly senses. Honk! Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the street. He got up and went to take a look….


…Behold, there was Baba!

PA was helping Baba out of the car and now Baba was walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into uncontrollable tears. Tears were flowing and flowing as he saw Baba come towards his residence.

Kishunji was crying loudly and more loudly – the neighbors began thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this after his childhood; he was completely overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained and accustomed to being quite reserved in his response. This outburst of crying was most unusual. The floodgates of sentimental feeling for Baba were overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, “How are you, I have come to see you.”

Kishunji was completely enamoured with Baba and amazed and in awe that Baba had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the mental difficulty he had been going through about not being able to attend DMC.

Kishunji felt completely relieved – his heart was fully satiated by Baba’s sweet presence.

In all, Baba stayed at Kishunji’s house for 15 minutes, and over that time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general darshan in a short while. In that way, Baba and His entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but Baba’s causeless grace.


Baba has graciousl brought us under His shelter. He knows our inner thoughts and worries. He is there to heal our wounds and soothe our pains. And He is always showering His love and compassion on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba lovingly responds to our call.

It is He who has awakened our hearts, in that way we begin longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Purus’a.” (Ananda Marga Ideology and Way of Life – 10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Purus’a and will certainly be lifted onto His lap.” (Ananda Vacanamrtam – 5)

Baba says, “Human beings love Parama Puruśa and He loves human beings: this love is always mutual, not unilateral.” (Subhasita Samgraha – 11, What Is the Way?)

with full surrender,


Baba says, “So what should human beings offer to Him? He lacks nothing. When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe. So what can human beings offer Him? The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation. During the act of service, lower-grade devotees have the ideation, “I am serving Parama Puruśa in order to derive great satisfaction from my service.” But the higher grade sádhakas take the ideation, “I am serving Parama Puruśa not to derive pleasure, but because Parama Puruśa Himself will be pleased thereby. I am not serving Him for my own pleasure – my only desire is to give joy to Him.” Those whose very nature is to give joy to Parama Puruśa is gopii bháva in the Vaeśńava scriptures. According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Puruśa than even He gets. You should always remember, Mahájano yena gatah sah panthá. You should emulate the example of those devotees who have genuine love for Parama Puruśa who are ever ready to do everything to give joy to Him. Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual – become a devotee. Be one with Parama Puruśa, and make your existence meaningful in all respects through constant service and devotion to Him.” (Subhasita Samgraha – 11, What Is the Way?)


As many may be aware, Ac Kishunjii was one of the early margiis from the Jamalpur days. Revered Baba Himself initiated Kishunji before 1955, i.e. before the formation of AMPS. And it was in that early Jamalpur period, that Kishunjii stood strong on multiple occasions and bravely defended Ananda Marga in the public arena. So his contribution was immense in the early days of AM. Furthermore, after 1990, he refused to fall into the clutch of any group. Ac Kishunjii had a distinguished career as a highly posted police officer in the public sector. Acaryaji is from village Pratapsagar, Buxar in Bhojpuri area.


“Sa’r’a’ yadi na’i va’ dile prabhu, a’mi toma’y d’eke ja’bo…” (PS 1813)


Baba, whether You choose to respond or not, I will go on calling You through my kiirtan, sadhana, and dhya’na. To go on calling You is my duty –
it is my work. By this way, I will also be able to know what work You have.

O’ Parama Purusa, O’ Baba, the rush of the restless breeze and the humming of the swaying trees in the forest go on calling You always. Do You reply to their call or not? I will ask them secretly about this.

Baba, with deep yearning and longing, devotees make their garlands for You – in the burning heat of the flame and in the cold chill of the fog. Baba, are You understanding their pain and suffering. If You do not understand, then with the heartfelt composition of a song, I will explain their feelings to You.

O’ my dearmost Baba, I will call out to You again and again, please grace me by giving a response…

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Date: Tue, 28 Nov 2012 22:04:59 -0000
From: “Citpavan Deva”
Subject: How to Preserve Your Spiritual Vibration



In His magnificent manner, Baba being the Parama Purusa graces us in innumerable ways. This letter focuses on a key way to maintain your spiritual flow.


One of the most visible ways to receive His grace is by His physical touch. We all know that while in physical form, Baba would touch sadhakas as a way to bless and grace them. This we have all seen or heard about on countless occasions. By His mere wish, His touch would put aspirants into samadhi and or cure their ailments etc. By His touch, sadhakas could feel His grace as bliss. In countless demonstrations, Baba has shown this.

After all, who has not heard about how Baba would regularly direct various persons like Dasarathji to grab onto His toe and by doing so Dasarathji would then be able to see past, present, and future of anybody – by Baba’s grace.

Then there countless sadhakas who felt His grace merely by attending His divine darshan and seeing Him. In that case there was no “physical contact” per se. Yet even then they could feel His touch and receive His vibration.

The spectrum continues: When doing His dhyana, we can come in contact with His divine presence and feel His closeness – His grace. Whenever the mind is pointed in sadhana, one will feel His divine touch. Innumerable sadhakas have experienced and continue to experience this regularly in sadhana.

Then in dream also He bathes us in His divine effulgence. So there are multiple ways in which we feel His grace and receive His vibration – and all are of value. Or more specifically, He has innumerable ways to shower His infinite grace and bliss.

Here below Baba clearly states that one will feel His presence in sadhana and other devotional practices.

Baba says, “There cannot be any peace, any happiness or any beatitude till the aspirant comes in tactual contact with the Supreme Self.” (Ananda Vacanamrtam – 12)

The whole point is we can feel His presence through all kinds of psycho-spiritual practices. Parama Purusa is everywhere, and one can always gain His sweet touch.

Baba says, “Parama Puruśa is infinite and omnipresent; therefore His hands and feet are spread in all directions. As this entire creation is His mental projection, it has no absolute existence to Him. He does not require any physical hands or feet; even without them He can get any work done or go anywhere He likes, through mental imagination.” (Ananda Vacanamrtam – 33, Purusatattva)

That contact brings waves of sweet, blissful vibrations. By touch, spiritual wavelengths are transferred. And that touch most definitely happens in sadhana and dreams. That is Baba’s teaching and so many experience this.


Just as we receive His vibration through His touch – of which there is an infinite amount, we can lose that divine vibration by touching others as well. To maintain a strong spiritual flow, Baba advises us is to minimize our physical contact with others.

Baba says, “Do not shake hands with anyone.” (Caryacarya – 1, chap 7)

Baba says, “Unrelated men and women should not, as far as is possible, touch each other.” (Caryacarya – 1, 95 Edn, p.49)

Touching others is not just a physical or psychic or social expression. By touch, spiritual energy is also transferred – i.e. it can be lost. That means the sweet vibration we derive from feeling His touch in sadhana can be lost by physically touching others.


On this point everyone should experiment for themselves:

1. First, set aside some time to do long kiirtan and sadhana in one quiet and lonely place.

2. That day you will feel a surge of vibration; continue your practice until you distinctly feel His touch which brings feelings of deep tranquility and bliss.

3. Then leave your sadhana place and touch normal citizens etc. Then you will feel for yourself how the spiritual vibration wanes. The psycho-spiritual flow gained from sadhana will dissipate.

4. But remember, if you experiment with this without first purifying the mind with lots of kiirtan and sadhana, then it will not work. Because if the mind is not cleansed, if it is dirty, then there will not be any sweet vibration to lose. In that way, one will not feel differently by touching others. Whereas if one does sadhana sincerely with pointed concentration, then one will feel a distinct loss of psycho-spiritual energy when coming in physical contact with others. It is akin to having your clean clothes become soiled from the dirt.

5. Finally, after involving deeply in sadhana, if you refrain from touching others, then you will maintain your psycho-spiritual energy, by His grace. And you will build upon that base and it will multiply in your next session of sadhana.

So this is one very good psycho-spiritual experiment to see how sadhana really transforms your existence.

If you practice this for a day or so, you will see how the tranquil vibration of sadhana will linger on and on, from day to day, from one sadhana session to the next. In contrast, if you engage in touching others, then the opposite will occur. There will be no sweet lingering feeling, all that energy will have been wasted away and one will start each sadhana session from the ground level. So sadhana will be about just replacing what you lost rather than building upon and growing from the last sadhana session.


So in our own practical life we should try to follow the word and spirit of Baba’s above guidelines – as far as possible. This is something for us all to experiment with and gain an inner understanding of. Along these lines here are some points for everyone’s consideration.

As sadhakas to whatever degree possible after doing sadhana, one should not touch others right away. Certainly, in our family lives we have small children etc, but to whatever extent we can, we should try not to come in physical contact with others immediately after doing sadhana.

In addition, sadhana should not be done with a cat or dog in our lap. Nor should we hold our small babies in our arms when doing sadhana. Best is to be alone when doing sadhana, and not touching others.

And if we all think further on this there are probably numerous other approaches regarding physical touch and sadhana etc.

Overall, the above are a few of the many ways to increase one’s sadhana and spiritual flow. These lifestyle tips help to retain one’s devotional vibration. We should all be vigilant in sadhana and receive His divine touch. And then do our best to retain that sweet vibration right up through the next sadhana session. This builds spiritual momentum.

Whereas if we do sadhana and then randomly go around touching everyone, then that subtle energy just drains out.


So this point of touching is an attainable reality not just a mere fantasy. It is for the welfare of all sadhakas – you, me, everyone. It is a universal point of spiritual life from which we can all benefit.

Yet to truly understand this point of not touching others, sadhana is needed. Otherwise, if one is not doing sadhana properly then how can one understand this subtle spiritual topic. It will be beyond the grasp.

Since long, many advanced sadhakas in Ananda Marga have advised other aspirants to refrain from having physical contact with others, as far as possible. The point being that less or minimal touching helps one to progress in the higher realms. And indeed this is Baba’s guideline as well. After performing samadhi demonstrations on sadhakas, it was forbidden for anyone to touch that sadhaka who was swimming in the bliss of samadhi.

So we should all see for ourselves and try to realise this eternal truth.


As we progress in sadhana we can feel His touch – His divine touch – more and more, thereby submerging our entire existence in His bliss.

“When the sa’dhaka clearly feels the thrill of divine existence around him at the time of sa’dhana’, the state of bliss as experienced by the sa’dhaka is described as dasha’. When the sa’dhaka feels the existence of the divine world around him, as also the source from which the divine existence comes, the state of bliss the sa’dhaka experiences at the time of sa’dhana’ is bha’va. Again, when the sa’dhaka feels the closest proximity of Parama Purus’a, even within his embrace, that bha’va is called maha’bha’va.”

“At the time of dasha’, the sa’dhaka feels bliss within and falls down, and during bha’va, the sa’dhaka feels proximity to God, feels great bliss and falls down.”

“At the time of maha’bha’va, the sa’dhaka feels the tactual presence of Parama Purus’a and falls down. At that time, every nerve-cell, every nerve-fibre and every pore of the human body feels the divine touch.” (Ananda Vacanamrtam – 33)

at His feet,
Citpavan Deva


Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


As far as possible every sadhaka should refrain from touching others after sadhana and in between sadhana sessions. At the same time, there are some circumstances where one must come to the physical support of others. For instance, if an elderly or disabled person needs physical support and without help they will fall, then we must come to the aid of that person. They need physical service and support. So there are particular occasions where we will have to touch others. Yet, we should also remain vigilant and be strict on such matters and not touch others when it is not warranted or needed. By that way, we can best maintain and enhance our spiritual approach and thereby best serve others. The more the mind is linked with Parama Purusa, the more that sadhaka can selflessly serve and guide the society.


“Tumi ele, a’lo a’nale, a’ndha’r du’re sare gelo…” P.S. #1036


Baba, You have come and brought a showering of grace and divine effulgence along with You. By Your auspicious advent, the thick fog of cimmerian darkness has been vanquished. And all the fear which I had has disappeared in a flash – by Your grace.

Baba, You are so magnificent. With Your soft, sweet smile You have told me, ‘Look towards Me and remember that I am the Fear of fear. By taking My
name and ideating on Me, then fear itself gets terrified.’

Baba, You also have said to me, ‘By taking proper ideation look towards Me.’

O’ my Dearmost Baba, You have also lovingly told me:

‘You must not forget that in this cosmic play the divine rule is not that there is only effulgence and no darkness. Or that there are only rose flowers and no thorns; or only high tidal waves of bliss and no stretches of sadness. This Divine play has both qualities, side by side – darkness and light.’

‘You should also always remember this divine truth: That I (BABA) am always along with you, all the time, in pleasure and pain. I love you – you
are Mine and I am yours. Remove and throw away all the loneliness and inferiority complexes from your mind. I am ever-gracious on you.’

Baba, You Yourself have blessed me like this. Baba You have come and showered Your causeless grace on me…

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Date: 27 November 2012 21:20:40 -0000
From: “Dharmaphala”
To: am-global@earthlink.net
Subject: Why Devotees Cry In Bliss in Sadhana


“Nayane eso gopane, maner kon’e priiti d’hele dio…” (P.S. 1734)


Baba, please come in my heart secretly and saturate my entire existence with that divine love by pouring Your causeless grace. In my sleep, dream,
and while awake – day and night – please make me listen to Your divine songs.

O my Parama Purusa, O’ Baba, I did not have anything of my own; I was lying in the dust. By Your grace You lifted me up and gave me a place on Your lap. You filled my heart with the divine flow of Your blissful songs which are full of tunes, melodies and rhythms.

Baba, You are the beautiful fruit and I am just the thorn of the plant. Your existence is completely joyous like tidal waves. And my situation is like the undertow or out-going tide. Baba, You are the divine effulgence; You love one and all. Please vibrate everything with the tune and color of the crimson dawn.

Baba, please come in my heart and saturate me with Your divine love…


In His below discourse, Baba is describing what happens to sadhakas when they pointedly involve in devotional sadhana.

What Baba is describing below is actually occurring in a new sound file uploaded to the AM-GLOBAL blogsite. The file is located along the update left column and is titled, “Kota DMC 1966).

In that file, bhaktas are in Baba’s presence just prior to the start of DMC. If you listen to the file with proper ideation, then you will feel differently – a sweet, sentient vibration will permeate your mental sphere.

That aforementioned file distinctly shows how Baba’s teaching is practically realised in life by sadhakas.

at His lotus feet,


“Iishvara prańidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iishvara prańidhána is absolutely based on bháva, or ideation – it is a mental effort in its entirety. Shouting at the top of one’s voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don’t shout to convey your mental feelings to Him.

One will have to detach the mind from worldly propensities while meditating upon Iishvara (God). First the mind will have to be withdrawn from the limited “I” feeling, and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own saḿskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.

Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Oṋḿ namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.

Verses or mantras uttered in such a low tone that they are hardly audible are called upáḿshu japa. Although this is better than vácanika japa, it cannot be considered an ideal style of japa. Mental japa is the best process of Iishvara prańidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.

If this mental japa is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of pratisaiṋcara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara prańidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of pratisaiṋcara.

When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).

The probability of such signs is very little in the case of vácanika and upáḿshu japa. That expression is very natural in case of those who have learned the correct process of sádhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practise sádhaná should not be unnecessarily afraid of these signs.

When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara prańidhána. You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.

These occult symptoms disappear as soon as the mind is detached from Cosmic objectivity. When sádhakas attain the capability to establish themselves in Cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body becomes calm to a great extent.” (A Guide to Human Conduct)

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From: “Jaggadnath Deva” jgd@aurora…
To: am-global@earthlink.net
Subject: Who Should Procreate & Who Should Not
Date: Mon, 26 Nov 2012 01:02:18




Baba’s below teachings from His divine discourse “Population Growth & Control” are very important. We should keep them in mind. At present in this material world, across the planet leaders and thinkers are propagating ideas that are polar opposite.

The more we are able to put forth Baba’s ideals on this topic, all kinds of problems will be solved, especially as the common people are educated about the following:

1. Sterilization operations are detrimental to body and mind.
2. How the global population plateaus.
3. Food production & types of food.
4. No Dearth of wealth in the world.
5. Scaring others about overpopulation is a conspiracy of western interests.
6. Global Phenomenon: Why economically underprivileged produce more children at present.
7. Who should produce children and who should not.

These are very important points which Baba has uniquely given.

Today, the media, governmental bodies, big business people, community leaders, members of the public, and heads of state tell the exact opposite. So their understanding is far from the ideals of Ananda Marga. It is our duty to bring these ideas forward.

Here then is Baba’s divine discourse…

in Him,
Jaggadnath Deva

Population Growth and Control
date not known

The socio-economic environment of society today is extremely restless and disturbed. In this abnormal environment population growth has been projected as a menacing threat to the existence of human society, but in fact this sort of propaganda is nothing but an evil conspiracy engineered by vested interests. No problem is greater than the human capacity to solve it. Like all problems confronting humanity, the problem of population growth should be tackled and solved in a proper way.

In the natural course of evolution, birth and death maintain the continuity of the never ending flow of creation. Every day, with the birth of babies, the parents and the other family members naturally enjoy great happiness. But it is a matter of sorrow that there are some people in the government or other spheres of public life who consider the increase in the birth rate a curse on the society. This negative attitude is definitely a blot on the human race, which has achieved a degree of intellectual development and scientific knowledge.

Population Growth

Is the population problem really a natural problem? The population problem should be considered in the context of two vital factors – the availability of food and the availability of space. Today human beings have sufficient means to manage their food. The earth is abundant enough in food resources to feed many times more than the present population. Due to lack of coordinated cooperation, collective effort, a proper ideology and sound planning, society has been fragmented into many belligerent groups and sub-groups, and rich and poor nations have been created. As a result of this fissiparous tendency, society is presently incapable of producing enough food to meet human requirements. The tragedy is that even though there are enough resources to supply nutritious food to all the human beings on the planet, due to the defective socio-economic systems, an efficient method of distribution has not been developed.

Moreover, there is no shortage of living space on the planet if the existing space is properly utilized. Because the earth has been balkanized due to so many arbitrary social, economic and political restrictions and the pervasive influence of evil dogma, people are unable to tackle problems in a natural way. If there were maximum utilization and rational distribution of all natural resources, pressing socio-economic problems could be easily solved.

It is a law of nature that a mother is provided with sufficient breast milk to feed her newly born baby. In the same way nature has generously provided sufficient resources to meet the food and other essential requirements of all human beings. People need to utilize these natural resources in a proper way. Shortages of food or space cannot be blamed on nature. These problems are essentially the results of the mistakes made by human beings.

It is a fact that the population of the world is rapidly increasing, and consequently many people have become frightened. In capitalist countries there are sufficient reasons for such fear. In these countries an increase in the population means a corresponding increase in the poverty of the people. But there is no reason for such fear in a collective economic system. In the event of shortages in food and accommodation people will collectively convert barren land into arable land, increase agricultural production by scientific methods and produce food by chemical processes using the potentiality of earth, water and air. And if this earth loses its productivity, then human beings will migrate to other planets and satellites and settle there.

If people living in capitalist countries voluntarily adopt birth control methods to avoid economic hardship, perhaps we should not criticize them. But it should be mentioned here that using birth control methods which deform the bodies of men and women or destroy their reproductive powers forever cannot be supported, because this may cause a violent mental reaction at any moment.

PROUT’s Solution

Under the present socio-economic conditions, PROUT advocates a comprehensive, clear-cut policy to tackle the population problem. According to PROUT, population growth will automatically find a natural level if the following four factors exist in society.

First, there should be economic liberty in society so that people may get a nutritious diet. In Scandinavia, for example, the purchasing capacity of the people is high and they enjoy a good standard of living. Because of this they do not face the problem of overpopulation.

Secondly, everybody should have the right to enjoy sound health. If people have a healthy body and mind their glandular system will remain balanced, and they can easily transform their physical energy into psychic energy and their psychic energy into spiritual energy. Through this effort of channelizing the mind in a spiritual direction, the baser mental propensities are easily controlled.

Thirdly, people should be free from unnecessary mental worries and anxieties. When one suffers from mental agonies continually, the mind naturally indulges in baser physical enjoyment to get rid of that unwanted condition. When mental agonies disappear, human beings will enjoy peace of mind and be able to assimilate subtle ideas.

Fourthly, the intellectual standard of humanity will have to be elevated. With intellectual advancement human beings will develop their all-round psychic potentiality and can easily evolve their psycho-spiritual potentiality. Through continuous effort human beings will be able to attain the supreme stance, merging their individual unit existence into Cosmic existence.

Thus, the population problem is not just an economic problem – it includes economic, biological, psychological and intellectual aspects.

Today people give more importance to the political than to the bio-psychological and economic aspects of population growth.

The theory that population increases at a geometric rate while food production increases at an arithmetic rate is completely defective. Such a situation can only occur in an imbalanced economic system. In a progressive and balanced economic system no such problem will exist.

Collective Economy

It is completely wrong to propagate the idea that a rapidly increasing population will affect the collective economic structure. Today capitalists are trying to check population growth by propagating birth control because an increasing population is detrimental to capitalism. In a collective economic structure there will be no need to support birth control. Rather, an increasing population will help in the production of the essential commodities.

Good varieties of seed, fertile land, adequate nourishment, light, air and water are all essential for good reproduction in both the plant and animal kingdoms. In this respect human beings are no different from other creatures. In human society the selection of suitable males and females is desirable for reproduction of a high order. Until human beings are produced in scientific laboratories, it will be detrimental to society if this matter is neglected.

If people of sublime intelligence and brilliance reproduce more offspring, it will be very beneficial for society. The responsibility for nurturing and bringing up these children will have to be taken by the society or the government. Similarly, it will be harmful for society if mentally deficient, naturally delinquent or insane persons produce many children. In fact, society will be benefited by the permanent destruction of their reproductive capacity, providing this does not cause any harmful reaction.

Science has reached such a stage that it can usher in a new era. It can produce synthetic food in the form of tablets to help solve the food problems of the world. A single food tablet can be sufficient to provide sustenance for a whole day, so we need not fear population increases. Future generations will spend more of their time and energy on subtle psychic and spiritual activities, so their demand for physical food will decrease.

Through oceanographic research abundant food resources have been discovered within the ocean and on the sea bed. With the application of science and technology we can harness these resources to meet the challenge of the food problem. The crisis faced by society today indicates that humanity is not encouraging the maximum utilization and rational distribution of the world’s potentialities. Science today is being used to develop increasingly destructive weapons of war rather than for benevolent and constructive purposes.

Society will have to adopt a collective economic system for maximum production and economic security in order to control accumulation; ensure the rational distribution of collective wealth through a well-knit cooperative system; implement decentralized socio-economic planning; and secure the maximum utilization of all types of mundane, supramundane and spiritual potentialities. So far society has not adopted such an approach so it has been unable to solve the food problem.

Instead, certain inhuman birth control practices have been forcibly promoted. Not only are such practices detrimental to a healthy human body and mind, they cause physical deformity, disturbances and misunderstandings in family life, and mental derangement and debility. Those inflicted with such psychic ailments lose the courage to face adversity in life and the power to fight for social justice.

Imposing a fear of population growth is nothing but a cunning conspiracy by vested interests to misguide people and exploit society. Optimistic people throughout the world will have to unite and raise their voices against such a heinous conspiracy, and work together to construct a just and benevolent society.

date not known

A Few Problems Solved Part 9
Prout in a Nutshell Volume 3 Part 13 [a compilation]
Proutist Economics [a compilation]


“Toma’re khunjechi tiirthe marute…bujechi rayecho manete.” (P.S. 2203)


Oh Lord, because of my blindness, in the past I was searching You in various tiirthas, religious places, and in the caves of treacherous mountains – but unfortunately, I could not find You anywhere. In return, I only got frustration, pain and agony. You remained still further. In this way, I wasted so much time and money, and invited only frustration.

I did not understand that You are very close and intimate to one and all. So in my ignorance I was searching You in various places. This was my

Baba, by Your grace today samvit [1] has come in my mind. Now my eyes are open. By Your grace, I realise that You are remaining and smiling
always in my heart, in my mind…


[1] samvit = force of awakening (by vidya maya / positive maya)

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Subject: Re: Like Analogy of Goat And Pumpkin (Bhavatiita)
Date: Sun, 25 Nov 2012 23:25:07 GMT
From: Ashutosha Deva
To: am-global@earthlink.net



~ Part 2 ~

(Note: This is the second letter in this series. Key sections of the first letter have been appended below in brown italics. In addition, a link has been appended for those who wish to review the initial letter on this topic in its entirety. – Eds)


Superb job. It is true what you said about how those embedded in materialism will not be able to decipher Baba’s work and will depend upon margiis to help interpret. When I was a teenager in the Sector, I met this Didi once at at UKK and was impressed with her talks on Ananda Marga ideology. I liked her intellect. When her CB book came out I wondered about the passages on Christ and other teachers but since it was being published I thought Baba O.K’d it.
Decades later, I can see the folly in her book and I wonder if these emails have been sent to her? Perhaps, some of us who have read these emails about her book have told her already? I don’t know.

Perhaps, we should keep an actual list of all the things to be overturned since 1990 so that when authority within the organization is returned to some responsible leader, we can address these issues have them taken care one by one (e.g. BP rules, margii rights, silent action towards acharyas when appropriate, wrong translations, RAWA program filth, Devashish book, Keshavanandaji’s wrong interpretation of death’ arrival, and so many more issues you have talked about over the years. Let there be a list.

At His lotus feet,
Ashutosha Deva


As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.


But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Ramananda was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.


As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.


As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.



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Do You Eat Sentient Food

Date: Sun, 25 Nov 2012 21:08:36
Subject: Do You Eat Sentient Food
From: “Liila”



Note: This letter has essentially been written for those very strict in adhering to a sentient diet. This letter is also very appropriate for those who want to become more diligent in following a sentient diet. Those who are lazy, lethargic, and constantly compromising by eating rajasik or tasmasik foods – and have no interest in improving their eating habits – may or may not read. However, if such persons want to improve their diet they are most welcomed and encouraged to read.

In our Ananda Marga, we know that strictness and discipline are needed in life. That brings will power or iccha shakti. And with that mental force, we can reach the Goal, by His grace.

On two worldly points of discipline, Baba was most serious: Illicit sexual relations and improper food.

The reason was that both of these matters grossly affect not just the body, but the mind as well. When consumed by such vices, the mind becomes polluted and cannot concentrate on Parama Purusa. That is the undoing of any sadhaka and explains why Baba is especially strict on these points.

So we should be vigilant both on matters of sex and food. That is the main idea.

This letter focuses on one of Baba’s unique teachings from His discourses on microvita about sentient food.


We all know how Baba categories food, i.e. which food is sentient, which is mutative, and which is ta’masik. (Reference (a) Caryacarya-III, and (b) Food, Cells, Physical and Mental Development) All A’nanda Ma’rgiis are aware of these points and follow the principles accordingly.

Here, however, is one other factor that is equally important, but which may often be overlooked.

Baba says, “Strict vegetarians avoid using any container which has been used to hold non-vegetarian food.” (Microvita in a Nutshell)

In this above tenet, Baba is guiding us that even sentient food becomes ta’masik if it touches a utensil, pot, or container – or any other item – that was used in conjunction with static food.

That means if steamed vegetables are prepared in a pot used previously for fish, then those vegetables are ta’masik. Likewise if a piece of fruit is cut with a knife that was previously used to cut onions, then that piece of fruit is ta’masik.

A simple cleaning of the pot or knife will not do. Rather, that utensil or container will have to be professionally sterilized the way medical equipment is sterilized. And few have the capacity to do this.

The second option is to heat the entire pot (not just the bottom portion) to a high temperature on your own stove / oven and then soak it in some type of acid like hydrogen peroxide to destroy the residue of tamasik food. Thereafter, the pot should be washed thoroughly with a naturally abrasive cleansing agent. Finally, one should examine the pot with a magnifying glass and check to ensure it is spotless.

Failing these two approaches, every utensil, cook pot, plate, or fork that was used for non-vegetarian food is certainly off-limits for true Ananda Margiis. To contravene this code means not following 16 Points, and one will be polluting themselves by turning their sentient food into something ta’masik.

That is Baba’s strict guideline.


So we must be careful because the ramifications of Baba’s above mandate are vast.

(1) No eating at another family’s house if they fail to keep a strict sattvika kitchen.

Often times we may be invited for a meal at someone’s residence who does not keep a sentient household. That person may be a friend, colleague, laukik family member, neighbor, or whomever. In good faith and with the best of intentions, that person may offer that, “I will certainly prepare only sentient food when you come.” But that assurance is not enough. Because Baba’s mandate is that any sentient food that comes in contact with non-vegetarian containers or utensils will taint that sentient food. In that case, one should either decline the invitation, or offer to prepare and bring food to the gathering. That is the only way.

(2) No eating at any hotel or restaurant.

Already this is a WT conduct rule, and really this is something that every A’nanda Ma’rgii should follow. These days more and more restaurants are offering vegetarian fare, but in probably most cases, that food is tainted by the use of pots and utensils used in non-veg cooking. Or that food may even directly contain onions, mushrooms, and garlic.

As sadhakas, our basic rule should be: Never eat in any restaurant and never buy any prepared foods. This is the only way to ensure that what we are taking is sentient. Perhaps the only exception would be eating in an Ananda Marga restaurant.

(3) No company foods

We know that in this capitalist era, every company’s bottom line is to make money. To that end all kinds of things occur in the name of food production. One factory will be used for a vast array of food; and the same equipment used to package meat items may also be used to package so-called vegetarian items. The main issue is that entire process is an unknown to us; it is happening behind closed doors. We cannot say what is going on or how the food is handled unless we work there. That is why it is better to assume that every company taints their food in one way or another.

While we may be tempted to purchase various company products that we deem to be safe such as bread, pasta, soy yogurt or other tasty items, we really ought to look into alternative means of preparing these same items in our own homes. That is the best and the only way to really ensure that what we are eating is truly sentient. Besides, many of these items may be affected by GMO’s, genetically modified organisms.

There are many more points about this topic to consider.

It is the duty of sincere sadhakas to be very strict in their sentient food practice.

Sastaunga pranam to Baba,
Liila & Prakash


“Asiimer ma’jhe siima’ nihito a’che duyetei tumi prabhu…” (3005)


Baba, You are that Supreme Taraka Brahma. In this infinite, vast, divine effulgence there exists this limited created manifestation. And You are the Divine Lord of these two arenas: The Expressed and Unexpressed worlds. Baba, You are the Supreme tangential point. You are Supreme Hub, yet also surrounding everyone. Each and every entity revolves around You. Baba, You are filling everyone’s mind and heart. Even then You play Your liila and sometimes keep Yourself beyond the grasp and touch. Baba, You always do a magical display.

Baba, in the cosmic swing of Your divine liila, You go on swinging. If anyone tries to realise You, You make them lost in You. Baba, You never allow the flame of the divine effulgence, which You have tenderly placed in my heart, to become extinguished at any time. You are so gracious.

O’ my Parama Purusa, You are everywhere. Baba, You are in the burning fire and the cool breeze; You are in the bottom of the ocean and in the vast blue sky. You are in the smile of the stars and You are remaining in each and every thought vibration of every jiiva. You are the origin of that love which saturates my mind. You are the my Goal.

Baba, You are Taraka Brahma. You are my closest companion and my nearest & dearest One…

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From: “Bhavatiita”
To: am-global@earthlink.net
Date: Sat, 24 Nov 2012 21:23:14 -0500
Subject: Like Analogy of Goat And Pumpkin



As Ananda Margiis, we are so blessed to have come in contact with Baba – the Sadguru. And one of our main endeavours is to serve Him by spreading His teachings, maintaining their authenticity and integrity.

To that end, we are to do pracara, explain His scriptures, and involve in so many engagements. Already many good margiis and wt’s have made great strides in this arena – much positive work is going on.


In our Ananda Marga, Baba has given a wide variety of books, Some are easier to understand than others. For instance, comparatively speaking, the Ananda Vacanamrtam series is simple and easy, whereas Idea & Ideology, Yoga Psychology, and Ananda Sutram are quite difficult. Without a clear understanding of such texts, one should not try to interpret them as they will only confuse and mislead others. That is Baba’s warning.

Baba says, “The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused.”

“There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood [psychic and / or economic]. They utterly fail to present the proper matter in the correct perspective before the audience…[and] do more harm than good to the society.” (Namah Shivaya Shantaya, Disc: 14)

Unfortunately, one Wt has written a “Commentary Book” (CB), and instead of properly explaining Baba’s divine teachings, the author moves in another direction.


As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.


But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Rama was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.


As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.

In Ananda Marga, we are trying to show the world that the path of Ananda Marga is pure dharma where the Preceptor or Sadguru is Brahma.

This sutra (3-8) is not difficult to understand for any sincere margii. Because their life and their coming onto the path of Ananda Marga, and taking initiation & accepting Lord Shrii Shrii Anandamurti ji as the Guru, is verily the living representation of this sutra. Their account is this sutra in story form. Baba has graciously put their story in sutra form. In one phrase this sutra is your story how you came into Ananda Marga. You had this longing in your mind and then By His grace you got the Sadguru and the path. He is guiding and helping you to reach unto the Goal.

Yet the “CB” is making it look like getting the Sadguru is just like getting any ordinary teacher or joining any dogmatic path. That is like comparing pure gold with mud. The two cannot even be compared. In an attempt to explain sutra 3-8, the “CB” is equating Sadguru with various so-called gurus. This will only misinform and misguide readers.


Along these lines, one critical point is that if the disciples of Swami Ramdeva, Asharam Bapu, Shankaracharya, Mahesh Yogi, Ravishankar, or Satya Sai Baba and all sorts of thousands of “gurus” read this text then they are bound to think that they got the Sadguru. This book legitimates all those so-called gurus as being Sadgurus. So rather than striving to attain the real Sadguru, those innocent followers will be duped into thinking that theirs is the Sadguru,


None should think that the incorrect explanation of Sadguru is the only problem or mistake in that so-called Commentary Book – far from it.

Rather, that “CB” veers away from the path on nearly every sutra which Baba has given by (a) equating Baba’s divine teachings with those of Christ, (b) telling that following dharma twice a day for 5 minutes is enough when Baba says that dharma must always be followed, (c) not recognising Prout as part of Ananda Sutram when in fact Baba has used the entire 5th chapter of Ananda Sutram to put forth Prout, (d) and indeed on nearly each and every page there are dogmatic explanations to Baba’s blemishless teachings.

Tragically, all these mistakes and errors are being passed onto the reader by this “CB”.

That is why many are telling that this “Commentary Book” must be removed from our Training Centres and removed from our jagriti bookshelves – as soon as possible. Because this “Commentary Book” is not preaching the ideals of Ananda Marga, rather in the name of Ananda Sutram and in the name of Ananda Marga, this book is putting forth dogmatic rituals from so many religions.

Understanding Baba’s high spiritual ideals is not easy – especially in this materialistic era, so the common people are apt to rely on others’ explanations. Yet when people refer to “CB”, they are getting something that will lead them away from the ideals of Ananda Marga. Unfortunately.


All of Baba’s teachings are sacred – especially those which talk about getting Sadguru as the Guru and coming onto the path of Ananda Marga. Because this is the most unique aspect of Ananda Marga: Brahma is the Guru.

Yet the “CB” undermines this insinuating that any dogmatic teacher or so-called guru is the equivalent of Sadguru.

By Baba’s grace, we have all come onto the path of Ananda Marga due to His infinite love and compassion and here below, in a phrase, Baba graciously describes this unique and wonderful event of coming in contact with the Sadguru.

Baba says, “It is the special grace of Brahma to appear as Sadguru and teach spiritual practice to human beings. Is it not His special grace when Brahma attracts a person?” (Subhasita Samgraha-1)

Surrendering to Baba – the Sadguru,
Bhavatiita Deva


Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.

Needless to say there has been ample opportunity to fix these errors, but some have reported that Didiji is not interested because she does not make a lot of money from this book. So she is perfectly happy to keep her faulty “Commentary” book as is, even though many good margiis have pointed out the defects of her so-called analysis.

All in all, Didiji initially tried hard to write a decent book, but the topic is just beyond her capacity to explain. Ananda Marga philosophy is deep and she could not manage. Her attempt is akin to a goat trying to swallow a whole pumpkin. The goat simply lacks the capacity. Same is the case with Didiji in her attempt to explain Ananda Sutram.

Her approach is pramatta – just bogus and bad from beginning to end.

That is why even though this “Commentary Book” has been used in our WT Training Centres, and in so many other places for years and years, now more and more are now realising that this “Commentary Book” is not what it purports itself to be.

Here Baba perfectly describes what happens when someone of lesser calibre attempts to explain His divine teachings.

Baba says, “The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused.”

“There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood. They utterly fail to present the proper matter in the correct perspective before the audience…[and] do more harm than good to the society.”

“[They] interpret the scriptures just to exhibit their intellect – to procure for themselves a certificate of erudition. They remain far from the living spirit of the scriptures.” (Namah Shivaya Shantaya, Disc: 14)

There are some like Didiji whose livelihood may not come from direct economic gain but rather from social gain. Didiji did not make a lot of money from her book, but she did gain a high degree of social status. And with that enhanced social status she garnered respect, land grants, and large financial donations etc.


This letter has been written with everyone’s welfare in mind. Those sincere seekers looking for proper guideline about Ananda Sutram will gain the proper understanding of sutra 3-8, and related topics. Didiji herself will be benefited because by this way she can improve her own standard. She will then be able to serve others better. In contrast, if nobody points out Didi and she does not face any healthy criticism, then she will not grow and she will be a burden to the society by disseminating wrong teachings etc. With this healthy criticism, Ananda Mitra Didi will became an asset to the society. It is with this positive feeling in heart and mind that this letter has been written.


Side by side, Didi Ananda Mitra created a master unit allegedly in her own name. It is a rather myopic outlook. She cannot conceive of the idea that she herself is mortal and will one day die. And after her death that MU will go in the hands of non-margiis, not AMPS. Didiji created her own kingdom in her own name, all of which will be lost.

Those who are emotionally attached think that because Ananda Mitra started the MU then it belongs to AMPS. But legally that is not the way it is. One day, this will all get dragged into the courts.


If you are interested in receiving more postings which clearly delineate the defects of Ananda Mitra’s faulty Commentary, simply email the editors of this network and they will gladly send you some of the many letters on this topic.


By His grace, we are the blessed travelers of the path of Ananda Marga and it is our sacred duty to properly explain His teachings and highlight His glory – the specialty of Sadguru. Because only in the tantra of Ananda Marga is Brahma the Guru.

Here is the story of how one margii attained the Sadguru, by His grace, and entered onto the path of Ananda Marga.



“A’mi ga’n geye ja’i, mor kon sampa’da na’i…” (P.S. 3610)


Baba, by Your grace I go on singing the song. I do not have any type of quality or wealth other than this. I do not have lots of capital or a huge collection of virtues. Just I am completely dependent upon Your karuna’ and krpa’. My future is entirely in Your hand. Whether You allow me to remain close or push me away, it is up to You. But this much I know, that I am Yours. You have given me the gift of voice and that I am using for singing Your glory. And You have given me a heart which is full of yearning and love for You. You have filled my heart with the sweet nectar of devotion. Having all these things, again and again I surrender my whole existence unto You. Please grace me and keep me along with You…

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Date: Fri, 23 Nov 2012 20:21:32 -0000
To: am-global@earthlink.net
From: Tiirthapati Deva
Subject: Gunas: Story of Three Thieves




When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvagun’a; and if you feel lethargic to do asanas but eventually do them in a half-way sort of manner, then you are more dominated by a rajogun’a; and if feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamogun’a.

If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.

Here Baba illustrates how the various three gun’as affect a person’s life choices.

Baba says, “A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments. ” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Baba says, “With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Finally we should also understand that all three gun’as are present within each and every human being – and every entity of this cosmos – but to varying degrees.

There are three gun’as, i.e. binding principles governed by prakrti, and they influence the mind of each and every sadhaka in various ways.

The preceding paragraphs and teachings provide a background about the nature of the three gunas and how they affect human thought and action.


As noted, everything in this universe is bound by all three gunas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvagun’a. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then they regressed and were dominated by tamogun’a.

Not all examples are quite so stark; there are a thousand shades of gray in between and you may recognise in your own life when you feel more dominated by the sentient principle (sattvagun’a), and when more dominated by the mutative principle (rajogun’a), and when more dominated by the static principle (tamogun’a).

Baba says, “All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

But whatever may be, ultimately these three gun’as are all binding principles operated by prakrti – the cosmic operative principle. They have their own limitations. These gunas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvagun’a. And they can’t bring you to the abode of Parama Purusa.

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba’s story.


A sadhaka was once crossing a forested jungle in hopes of reaching to one great city. Along the way, the sadhaka was accosted by three thieves – Mr. Tamogun’a, Mr. Rajogun’a, and Mr. Sattvagun’a.

The thief named Mr. Tamogun’a wanted to kill the sadhaka and steal everything he had. And verily Tamogun’a was about to murder the sadhaka when the thief named Mr. Rajogun’a intervened. Mr. Rajogun’a was not in favour of killing the sadhaka; he merely wanted to tie him up and rob him. Mr. Sattvaguna remained quiet and watched.

Mr. Tamgoguna and Mr. Rajoguna then harassed and tied up the sadhaka, and then all three thieves went to go hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvagun’a returned to the scene of the crime.

With much remorse he looked at that sadhaka and said, “Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet.”

Then Mr. Sattvagun’a quickly untied the sadhaka and gave him back his belongings. He then led the sadhaka through the jungle and stood at the very edge and showed the sadhaka the path to the city of lights. But Mr. Sattavguna himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the sadhaka was saved from the dangers of the jungle by Mr. Sattvagun’a, but then still had to advance further to the city of lights.


(A) We can liken the thief named Mr. Tamogun’a to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed. They are just like the living dead, killed by tamoguna.

(B) Mr. Rajogun’a is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that Mr. Rajogun’a is very helpful either. Mr. Rajogun’a did not want to kill the sadhaka, rather he robbed the him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence.

They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s complete destruction. On occasion, those dominated by rajoguna may even do decent works in life, but those works will still keep one in bondage.

(C) Then we come to the thief Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the sadhaka get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate any sadhaka from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps jiivas in bondage.

As the story shows though, sattvagun’a will bring sadhakas onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.


Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamogun’a.


So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (Subhasita Samgraha – 19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.


Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.
Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This ma’ya’ is a dangerous force. The dexterous hands of ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii ma’ya’. It is very difficult for human beings to surmount the effect of ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (Subhasita Samgraha – 11)

at His alter,


“Pradiip shala’ka’ jvele cali eka’, se priyo to mor elo na’…” ( P.S. 4794)


Alone, sitting in isolation I lit the lamp. I was waiting and wondering why my Dearmost has not come. I wanted to have a glance of Him, to lay my
eyes on Him. Neither did He come, nor did He look towards me.

Sitting in dhyana, in my mind I prepared and decorated a seat for Him; I was waiting and waiting for Him. In dhyana, I was just asking Him for boons – to fulfill my worldly desires. I did not want to have Him. Rather, I wanted worldly things – boons etc. I did not ask for those things which are divine and eternal. Instead I asked for perishable, decaying, material things – which are under the bondage of time, space, and person. Instead of longing for Him, I asked Him for boon after boon. In my misguided dhyana, all these crude types of desires I had.

All that went in vain because my Dearmost did not come. In dhyana, when I was folding His seat and putting it away, I thought that without
pure devotion nothing is going to happen; I cannot get Him. What I did in dhyana was just a waste of time. Everything went in vain. I gave more
importance to worldly things in comparison to devotion and I went on asking for parabhakti from Him. That too went in vain.

Sitting alone I lit the lamp and waited, but my Dearmost did not come…

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Date: Thu, 22 Nov 2012 18:33:37 -0000
From: Anandasharan
Subject: My Own Experience
To: am-global@earthlink.net



I am now above forty five years of age, have cared for three young sisters, have a wife and sister-in-law, and have interacted with so many girls who were my classmates. I know today that gossip across the sexes and too much intermingling, especially between young males and females, always creates a devastating story.

I have personally seen what happens with those who gossip and intermingle too much with the opposite sex. So many boys and girls become emotionally attached which results either in (a) sexual involvement or (b) they face terrible emotional tragedy and heartache.

In both cases, the prana dharma of the individual is disturbed and the situation and atmosphere becomes negative for ideological activity.

In that era of old, Buddhism had the full support of so many strong kings including the great King Ashoka and the Indian populace was also Buddhist. But since there was no separate system for male sadhus and female nuns, a terrible problem of infatuation between sadhus and nuns literally destroyed the prana dharma of Buddhism. That culminated in the end of Buddhism in India.

Since our psychology has been weaved by the LORD Himself, He has clearly given instructions about the separate system for males and females. By that guideline, He is alerting us to the painful downfall that meets those who mix freely with the opposite sex.

If we continue to allow our youths involved in Rawa programmes to go against Baba’s mandate, then there will be a terrible price to pay. At present, under Mrinal Pathak’s direction, there is far too much loose behaviour related with our Rawa programmes – both on the stage and off of it.

We should all let it be known to the organisers that we will not tolerate a repeat performance at this coming DMS.


Unfortunately, this type of degrading display in RAWA programmes is common to all the groups. Intermingling among boys and girls in the name of a RAWA programme is not group centric. This is a pan-group activity. I know that in Faridabad Third Front (EC) organised this same kind of programme with the help of B Group.

B group also organises this same kind of programme in Delhi annually. Even from 1991 to 2003, before the time of division into various factions, this same kind of programme was happening in DMS. After 2003 when third front was with Ranchi this same programme was being organised during DMS.

In fact no single group is considering it wrong. In fact, it seems these group leaders are (a) either not aware or (b) do not bother, or (c) do not sense it as problem.

Moreover, it is possible that they are having competition to do more glamorous.

Whatever the reason, this type of degrading display and activity surround RAWA programmes must come to an end. Rational margiis and wts are rallying to bring this to a close. It cannot be tolerated any longer – prakrti will not allow it.



As a reminder, here is what our Sadguru Shrii Shrii Anandamurtiji guide us about RAWA and our cultural programmes:

Baba says, “Men and women should not jointly participate in theatrical performances.” (Caryacarya-1)

Baba says, “It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (Caryacarya-1)

According to Baba, our cultural programs must be consistent with Ananda Marga ideals and must be of a requisite standard. Baba Himself has told what constitutes a real RAWA program: That which goads the mind toward a higher ideal. Baba critically warns us not to allow our Rawa programmes to fall prey to debased approaches. Our standard is far above.

Baba says, “If art or literature is created around the base propensities of the human mind, people will naturally gravitate towards it in large numbers, and the creators of such literature will earn a great deal of money from it; indeed, this is the only aim of their artistic creation. Engaged in the quest of evil, obscenity and vulgarity, they also [like the rightists] lose sight of the primary goal of art.” (A Few Problems Solved – 1, The Practice of Art and Literature)


It has been an ongoing concern that adolescent boys and girls – as well as young unmarried males and females – openly mix and mingle in preparing & performing Rawa programmes at DMS under the direction of Mrinal Pathak.

A more descriptive portrayal of this is appended in note 1, beneath my signature.

I have thought at length about past articles on this matter, and also watched Pathak’s activity along with all his team – boys and girls in DMS. One solution is to have girls play the role of males in girls performances, as needed; and have boys play the role of females in boys performances. That would eliminate the mixing of the sexes amongst our yoga and provide a safer, more stable atmosphere.

As things are happening now, under Mrinal Pathak’s guidance and supervision, there is far too much loose behaviour etc.

I have personally known Mrinal Pathak and his family for the last 25 years. So there is a long history here.


We have to remember that Baba has arranged life in Ananda Marga where we we maintain our sanctity by adhering to certain codes of conduct, not by compromising with our values. In the realm of male-female relations, our proper standard is separation, not free and sensuous mixing of the sexes.

Baba has mandated that everything in Ananda Marga should be separate: For example WWD, our relief activities (AMURTL), reportings, social service projects, LFT trainings, etc. There are all separate along gender lines.

Here is a more complete list for your review:

1. Jagrtis are not shared between males and females for staying over or for office work.
2. Co-education is not practiced with students above 8 or 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra, seminar, and classes, sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMS, kaoshikii was also performed separately. And still this practice is maintained for DMS.
10. Females do guard duty for females, and males for males; it is not mixed.
11. Akhanda kiirtana is done in a separate manner.
12. Madhur sadhana is done according to gender, not with the opposite sex.
13. In any gathering, females & males do not participate together for games and sports.
14. All public processions are organised keeping males and females separate
15. And there are so many systems in place that ensure strict separation of the sexes.

Thus, when our entire Ananda Marga way of life is separated along gender lines, it is shameful that today we are allowing the free and sensuous mixing of the sexes on the stage during our RAWA cultural programs. This sets a bad example for those young dancers and thrusts them into the world of pseudo-culture. Plus it is degrading for the audience to watch. It is a negative scene from all directions.

in Him,


Here it should be understood that Mr Pathak earns his livelihood by directing dance / dramas for the general society. This is how he earns his food; so he is well-accustomed to creating programs that suit the Hollywood taste of the common public. That means he regularly uses 16-21 year-old boys and girls in his programs. And he encourages them to dance and sing together. Mr. Pathak’s shows are designed in the ways of Bollywood and Hollywood. There is an open degree of sensuality in his performances.

For example, at his recently displayed performances at Ananda Nagar in May 2012:

(a) All females aged 16-21 danced with their mid-section uncovered. That means the entire region from just above their waist to just below their chest was completely bare.

(b) All males aged 16-21 danced with their entire top exposed, from the waist up. Males were only wearing a dhoti; their upper body was fully naked.

(c) These males and females – or young men and women – were dancing on the stage together, holding and touching one another, according to the role of their characters. In that way they were in each other’s grasp.

Everyone is aware that per the Ananda Marga system, adult males and females should not dance together on the stage; indeed, no females should dance in front of a male audience. That is just one unfortunate scene. And our RAWA stage is not a night-club, where all kinds of sensual acts are put on display

(d) The males also had shaved all the hair from their underarm; it was visible to all. This contravenes Baba’s guidelines of 16 points, i.e. “Do not cut the hair of the joints of the body.” This gives the wrong message to the audience.

(e) Amazingly, the theme of the show was how youths prepare their mind to become avadhutas and avadhutikas. Yet, in reality, the entire program only served to goad people’s minds toward sensuality – not towards divinity. Our RAWA programs should goad the mind from muladhara cakra to the sahasara cakra – not sahasrara to muladhara. So see what Mr Pathak’s dance program did – that is the irony. (DMS News: Uncultured Dance in Cultural Program, posted 6/10/12)



Baba says, “Then again, you are not merely an animal: simply eating, drinking and sleeping is not everything for a human. A human has a subtler life, a more charming life, a more fascinating life, so your physical existence moves towards your psychic existence, and this movement is your [quest] for higher life, your [quest] for subtler life, that is, your physico-psychic movement, starting from the physical level and moving towards the psychic level. Your physico-psychic activities are architecture, literature, dance, music – they are all your physico-psychic movement. And this movement is from crude to subtle, starting from the cruder arena and moving towards the subtler arena. That’s why in Ananda Marga I encourage this physico-psychic movement: because it will help you in moving towards the subtler world, in moving towards the supreme spiritual goal.”

“Then the third human [movement] is on the pure psychic level. Your thought-waves, your subtler thoughts, your aesthetic tastes, they are all your psychic movement. For physico-psychic movement, I encourage boys and girls to start work in the RAWA [Renaissance Artists’ and Writers’ Association] movement. You know, to work in RAWA, high-grade intellect is not necessary. But for pure psychic movement, pure psychic development, higher intellect is necessary. And in that realm also humans are to be encouraged, because it is even subtler than physico-psychic movement – it is pure psychic movement. And for that I encourage the intellectuals of Ananda Marga to form RU [Renaissance Universal] Clubs. Let there be psychic development, let there be clashes and cohesions in the realm of intellect. This will help a person to move from crude to subtle. This is the third expression of the human actional faculty.” (Ananda Vacanamrtam – 30, Human Expressions and Human Movements)


(Note: The above email is in follow up to the thread titled, “DMS News: Uncultured Dance in Cultural Program.” Below is a link to the most recent letter of that thread. – Eds)



“Tamasa’y dha’ka’ gharete ghumiye chilum nibhrte…” (PS 3930)


Baba, that night I was sleeping deeply in one solitary corner of my house, which was submerged in the cimmerian darkness. And that very night
the front door of my house was bolted shut. No one knocked to come inside.

Suddenly, out of nowhere, one divine Entity graciously took advent in my room. With a sonorous and beautiful voice He sweetly told me, ‘Awake, arise, how long will you sleep. Since ages you have been in slumber. Now take a look around – look towards Me’.

Baba, I did not unbolt nor open the door, even then You are here next to me in my room. O’ my most adorable One, my mind fails to conceive how
charming and beautiful You are. Baba, I feel in my heart that Your divine splendor and glory cannot be expressed in words. You are beyond all logic
and reasoning. Baba, my mind fails to comprehend the greatness of Your grandeur. I do pranam to You an infinite number of times.

Baba, with Your boundless love You have come to me and showered Your grace…


In the above scene, the sadhaka was in a drowsy state of mind; he was not even aware about his own condition. His mind was not working in a pointed way. In such a circumstance, there was an urgent need to get some guidance from the Guru. Usually we see that people do not readily realise the advent of Parama Purusa in their practical life. Only when Guru reveals His identity to such people and invites their attention by internally pulling their heart, then to some degree they are able to recognise Him. In response, they take initiation and try to lead a dharmic life.
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Wednesday, November 21, 2012
Loneliness & Monotony Were the Cause
Date: 21 Nov 2012 19:21:04 -0000
From: “Karunanidhi”
Subject: Loneliness & Monotony Were the Cause



On and off again, the topic has come to the fore about how to teach our margii children and other young ones about our Ananda Marga theory of creation – i.e. how this grand universe has come into existence.

Because at some point, invariably questions arise in the minds of our youths – in the minds of our children: They wonder, ‘who am I’, ‘where have I come from’, ‘what is this universe’ etc. And our Ananda Marga creation theory answers all these doubts and queries in a very comprehensive and fulfilling way.


Next we must consider: When and how should we guide our children about our Ananda Marga creation theory.

Should we wait until our children reach a certain age when they can understand philosophy, grasp abstruse concepts of “Idea & Ideology”, and comprehend challenging topics like jadasphota, shambhuliunga, sadrsha parin’a’ma etc?

Otherwise, when and how should we approach this topic with our kids.

After all, this is an everyday reality for most of us: What is the best way to guide our children. Because inevitably, either on the home-front, in school, or on the internet, this important topic of creation will be raised. And if we do not give a reply – or if our reply is not satisfactory to their ears – then our children will get the ‘lesson’ elsewhere.

If don’t teach our children from where they have come, then they are bound to learn from the general society that human beings are just bones, flesh, and blood – nothing more.

That is why many margii parents, acaryas, neo-humanistic teachers, and sadhakas have concluded that, ‘Yes, we should teach Ananda Marga creation theory to our children’; and, one of the best ways is to emulate the exact manner in which Baba Himself has explained it to His simple devotees.

The content of this letter is based on Baba’s original Hindi discourse delivered in one general darshan in Patna (1965) where He explained Ananda Marga creation theory in very easy-to-understand language.

Here then is some of the groundwork that can be used to help formulate our primary school curriculum regarding the topic: ‘How did this universe come into existence?’.

Once again, the whole import of this discussion is ‘why’ & ‘how’ Parama Purusa created this vast cosmological order.


In the very beginning, Parama Purusa was all alone. There was no one with whom He could play. He was not surrounded by anything or anyone. There was darkness all around – indeed in the absence of anything there was just a vast dark void emanating in all directions. There was absolutely nothing at all, anywhere.

Certainly we all know that when we are completely isolated and have no company, no playmates, and no one to talk to, and are all alone in the house, then we will become very, very lonely. Such was the condition of Parama Purusa. To remove that loneliness, He decided to create something – someone – with whom He could love play.

It is just like if there are children in the house, then the family life in that household becomes colourful & vibrant. Because those children will laugh and they will cry; they will sing and they will dance. And sometimes a child also comes with a problem or needing help in some way; and on other occasions a young one cries out loudly and says, ‘Dad, I want this, or Mom
I need that’.

Having children brings warmth, joy, and, most importantly, transforms life itself into an intimate family experience where there is lots of sharing, caring, & companionship. In which case one will no longer be alone or feel lonely.


To break the monotony, Parama Purusa had to create something – someone with whom to play. But to create anything, materials are needed.

It is just like if anyone wants to make some toys, then some material is needed such as clay, plastic, rubber, wood – something is needed from which to make those toys.

Similarly, Parama Purusa needed something with which to make His creation; some ingredients were needed to make something – to make one universe. Yet there was nothing around – only there was Parama Purusa and nothing else. Besides Him, there was no one; He was all alone. Then how could He create anything? Because, besides Him, there was nothing. In that case, He had to use part of His own mind.

Thus to create something, Parama Purusa kept away some portion of His own mind: He put that portion of His mind away at a distance. Because without putting away part of His mind, material could not be created.

For that reason, step by step, Parama Purusa began putting away part of His mind.


One might then ask, ‘Why did He have to put part of His mind away’ – ‘Why did He have to set it aside’. ‘What was the need to do that?’

The answer is that if He did not put some portion of His mind away, then it could not become made into material – it would just remain unexpressed as pure consciousness. Yet some type of material was needed in order to create something tangible with which He could play.

For this reason Parama Purusa had to set aside some part of His mind. Otherwise it would be impossible to make any toys – jiivas and inanimate objects etc – i.e. any of the creation.

So He put aside part of His mind and it was transformed into material: The specialty of this process is that the further away Parama Purusa put away His mind, the more dense it became.

Accordingly, that portion of His mind that was placed just a short distance away from Him was comparatively less dense, and it became the ethereal factor. And that part of His mind that was put a little further away was more dense so it became the aerial factor. And that portion of His mind that was even further away became the luminous quality – because it was more dense. And when He put His mind still further away it became more dense and was the liquid factor. Until finally He pushed some portion of His mind very far away and that became the solid factor. And this is the most dense factor – reason being that it is furthest away from Parama Purusa. And this entire process of making material is known as: saincara.

So His process of saincara is the process of making the material – toys and beings – with which to play. And in this process of saincara, He creates the painca bhutas, or 5 fundamental factors: ethereal, aerial, luminous, liquid, and solid.

And why does He do this? Why did He embark on this process of saincara? To prepare material to create His toys, i.e. living and non-living beings.


After so many inanimate objects were created by placing some part of His mind away from Him via the process of saincara, then came the task of bringing those things back close to Him. For that to occur, unit mind was created.

This is the transition point – the turning point. Because the process of going away from Parama Purusa is known as saincara. And when things are at the farthest point away from Him then they are in a solid, inanimate state.

This then is the juncture point, whereby finally the unit mind is created and the cycle of creation switches its direction back towards Him.

Here, in this reversal, the formula is that the closer Parama Purusa brought things back towards Him the more developed those beings became. So in this sequence, He brought some creatures just a little bit closer and these slightly developed living beings were in the form plants and insects etc – i.e. creatures that have a very basic mind. And then those beings which He pulled closer to Him were a little more developed such as various animals like goats and sheep – and then those animals which were brought even closer to Him were still more developed such as dogs and monkeys etc.

Until He finally brought some entities very close to Him and those are known as human beings. And the human mind is more developed and more refined since humans are very close to Parama Purusa – until one day, He sweetly draws those sadhakas so close that they actually become one with Him. And, this entire process of returning back to Him is known as pratisaincara.


In this manner, by this dual approach of saincara and pratisaincara, Parama Purusa formed an entire universe and He began to slowly fill that universe with innumerable things: forests, rivers, mountain, planets, stars, plants, animals, human beings – so many things & so many beings. And gradually, by His grace, all those things return unto Him.


So by this whole picture, by this whole scene of saincara and pratisaincara, it is easily understood that all are part and parcel of Him. Everything and everyone – inanimate objects, flora, fauna, developed creatures, and human beings – is the expression of Parama Purusa. We are all part of that same universal cosmic family. All have been created by Him. He loves all; He is everyone’s Creator; He is the Divine Father. All have come from Him.

Hence, knowingly or unknowingly, all love Parama Purusa as He is the source and all desire to return back to Him – all want to reach Him, just like a small infant has a deep desire to cling tightly to its mother. Similarly all humans love Parama Purusa and desire to be with Him, since He is the Divine Father and all are part of His mind – all are His children.

And this love which humans have for Him is not unilateral. As much as you love Him and long to be with Him, in an even deeper & greater way He loves you and longs to be close to you. Thousands and millions of times more, Parama Purusa loves you. Because after all you are part of His mind. That is why He is called your greater ‘I’ – and this greater ‘I” is one for everybody.

So the whole scene is quite an intimate affair. We are all part of Him and long for Him and Parama Purusa feels us to be His very own and constantly showers His infinite love on us.

at His feet,


Before they reach puberty, kids do not like logic and reasoning; they enjoy grand stories and imaginative tales. Every parent and educator must keep this in mind when sharing the theory of creation with young kids.


“My Parama Purusa was all alone. How painful it must have been to remain in this terrible loneliness. It was no joke for Him to suffer horrible loneliness. When left alone in an empty house anyone would become extremely restless for company. My Parama Puruśa was in such a condition. He had the capacity to see and hear everything, to administer over all, to play with all, to love and scold all, but since there was no other entity, He was deprived of this happiness. Just to rid Himself of this oppressive loneliness He thought to Himself, “I will become many.” And He became many, for He has one rare occult power: prakámya. That is, everything takes shape as per His desire. He wanted to become many and He became many. In this way His divine sport has been going on eternally. Thus it has been said, Ánandáddhyeva khalvimáni bhútáni jáyante [“Out of bliss all beings were born”]. He has created jiivas, created this universe, for the sake of joy alone. Ánandena játáni jiivanti – “these living beings also want to live for ánandam alone.” ” (Namami Krsnasundaram, Disc: 25)


“Toma’y ceye toma’y bheve din ye cale ja’y a’ma’r…” PS 2107


Baba, O’ my dearmost, my days are passing just thinking about You and looking towards You; in this way my life is passing me by, under Your divine shelter. Baba it is so painful that You do not look towards me – nor do You listen to the feeling of my heart. Baba, in this terrible situation please tell me what can I do to get You. Please grace me.

Baba, by Your grace, at any cost I will surely get You. Baba, You are my polestar. Since the beginning – since the origin – of my life I have been Yours; and up to eternity I will be Yours. Baba, by Your grace, I will surely get You. Even when I was sunk in cimmerian darkness my heart was filled with Your love. During that hopeless period, by Your grace I was also thinking at I am Yours.

Baba, although the lotus is a just little flower, even then it loves the vast sun. In spite of its meagre-self, the little lotus loves that big entity, the sun. In the same way, I love You with my full heart. And now my heart is burning with the fire of longing for You. Indeed, remaining away from You is unbearable for me. Baba, please grace me and come close…

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Two Important Points

Date: Tue, 20 Nov 2012 21:02:36 +0530
To: am-global@earthlink.net
From: “Gurucaran”
Subject: Two Important Points


PS Intro: This following song was written in the Urdu language.

“Karata’ra ha’ma’re, tumhare liye yaha’n a’na’…” (P.S. 4165)


Baba, O’ my lord, by Your grace I have come on this earth for You. Baba, whether You love me or not is Your choice, but please do not play hide and
seek with me. Baba, please remain in my close proximity so I can see and feel Your always. Baba, I also want that You should love me always. Baba,
You are the star of my eye – You are the charm of my life. Baba, without You my existence is meaningless.

Baba, You are the most attractive and divine Entity – brilliant in Your divine effulgence. Baba, Your infinite love is expressed in each and everything of this world: In the flowers’ fragrance, the children’s smiles, the beauty of the rainbow. All the sweetness comes from You. All the beauty of the entire expressed world – including the flora and fauna – everything expresses Your love. Baba, You have saturated this entire creation with Your grace-compassion. Your love resonates within each and every thing. The inherent beauty of every entity is the expression of Your love, the reflection of Your love.

Baba, whether I like it or not, I am residing in Your heart. I am within You. Baba, You are the nucleus of this entire creation. My everything is revolving around You. I do not know which form You are but the entire universe is within You. Baba, You are surrounding everything. You are within and without each and every created being. Baba, You are my Lord; You are my everything. My only duty is to serve You, to please You – and do all those things which You like. Baba, You are my ultimate Goal.

Baba, my Lord, You have brought me on this earth for You – to serve You. O my Dearmost Baba, I love you so much…


The Urdu language originally started around Delhi when outside or overseas soldiers were not aware how to speak Hindi. They were going to the market and speaking in their own version of the local language. In this way they started interacting with the common people. Subsequently, the Urdu language first sprang up and it became known as the market language. When Hindi and Arabic were mixed, this new language took shape. And since this language was spoken by a group of soldiers using a military uniform (wardi), that is why the name of the language became known as ‘wardi’. Over time and due to a similarity in pronunciation, ‘wardi’ became ‘Urdu’. This historical and linguistic guideline Baba has given in His grammar book.


One day Baba was discussing the ‘Seven Secrets of Success’, and in that darshan He Himself differentiated between ‘worldly success’ & ‘peace’ – stating that ‘peace’ is the real charm that people want, not worldly success. Then He pointedly stated that to attain peace in day-to-day life, two more points are needed.


In a nutshell, those two points are (1) Focusing on the Goal of life, and (2) Doing dhyana intermittently throughout the day.

Those are the two very special & highly unique points. And it is these two ingredients which are so keenly important for inviting peace and bliss into one’s life.

These two points are Baba’s special message to us for making our life blissful and peaceful.

So we should take this time as a special occasion & great opportunity to truly understand what Baba is saying, lest we lose out on the essence of life by not getting peace.



As we now embark on this endeavour of how to practically apply these two unique points to our own individual lives, we should remember that worldly success and peace are two different things.

Worldly success can often mean mundane success such as money, name, fame, prestige, career, or even health. And often times this is what people yearn for in order to get success. This is quite common. But the results are most often meagre and not at all worthy.

They are temporary – not permanent. Either such worldly gains or possessions will decay or become lost completely, thereby leaving you in tears; or, you will leave them behind when you leave this earth. Our connection with such objects is fleeting.

As Baba says, it is peace of mind, not worldly success, that people truly desire. Because peace is something higher & more subtle. Peace means balance and equipoise; in a phrase, peace means being in a spiritual flow and ensconced in His bliss. And ultimately, this is what every human yearns for.



Here are ways we can practice these two points on a daily basis in our practical lives. Then we will really be on the path of bliss.

#1: Focusing on the Goal of Life

Most people on this earth have no true goal in life; indeed must never even ponder, ‘Who am I, and why have I come here’. In that case their life will be nothing more than a goalless journey, utterly devoid of any real peace.

For Ananda Margiis, our Goal is crystal clear. Parama Purusa is our Goal. And this we must remember and focus on Him all day long in order to bring peace into our lives.

Along these lines of remembering the goal, Baba brings forth the example of a train traveling from point A to B. There are so many stations between the passenger and their destination. The tendency is to think about the various stops and stations along the way, and even miss their own destination. We should not be like such travelers. Those who forget about the Goal of life misuse their time, miss the opportunity to follow bhagavad dharma, and go astray. As sadhakas, we must always keep the vision fixed on the Goal of life. That is Parama Purusa.

#2: Do Dhyana Intermittently Throughout the Day

The second key ingredient for attaining perfect peace, or peace of mind, or complete mental equipoise, is to do dhyana whenever one gets that chance.

And like the first point, this one is also quite easy. Because we can do dhyana anywhere and everywhere. When in between duties or various works, we can close the eyes and meditate on Him. Then before eating food we can ideate, just prior to leaving the house we can think of Him by doing dhyana. Then when on line at the store, while waiting for a friend, when riding on a train, when waiting for an appointment, verily on all these occasions and more we can do dhyana. So whenever we have a tiny gap in the day, then we should do dhyana for a few moments, regardless of what physical posture we are in. These mini dhyana sessions will have a magnificent effect on your life.

Because when we think of Him, His divine vibration and sweet love consumes our existence. We instantly feel His grace and in turn we get tremendous strength, courage, and inspiration to do anything and everything.

Doing intermittent dhyana can be done for a minute or two – whenever we have time during the day (or night).

So making dhyana a regular element in our daily routine is quite easy and quite beneficial. It is easy in that nothing extra is needed. It is not like doing half-bath which demands having certain facilities; and it is not like fasting which is only done on certain days etc. Dhyana can be done anytime and anywhere.

The more we do it, the more regular and easier it will become. Indeed, instantly, Baba’s sweet grace and divine presence will fill one’s mental plate.

In that case, peace will be a natural and inherent element of your life.


Baba says, “For everlasting freedom from duhkha, paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (A Few Problems Solved – 7, Social Psychology)

Baba says, “Absolute or permanent peace cannot occur in collective life because the created universe, which is embedded in the process of saiṋcara [extroversion] and pratisaiṋcara [introversion] is, in fact, dominated first by avidyá [extroversial force], and then by vidyá [introversial force], respectively. When the existence of the universe is rooted in the existence of these two, then permanent peace (támasikii or sáttvikii as the case may be) in the universe would mean the cessation of the activities of either vidyá or avidyá, or both. This is why it has to be said that collective peace in the universe cannot occur except in the case of pralaya, and the concept of pralaya is illogical. However in individual life human beings can certainly achieve absolute peace through sadhana. From the worldly viewpoint I consider this state to be the pralaya of individual life.” (Problems of the Day #15)

Baba says, “While doing spiritual practice, spiritual sadhana, while singing kiirtana and dancing, we should remember the fact that all our spiritual activities are just a dance around Parama Puruśa, lessening the distance, lessening the length of the radius, coming from close to closer proximity to our ideological Desideratum. We should always remember this fact. And there cannot be any peace, any happiness or any beatitude till the aspirant comes in tactual contact with the Supreme Self.” (19 May 1979 evening, Timmern, West Germany)

Baba says, “On many different occasions in life, whether big or small, one can hope to attain a certain degree of mental composure, but permanent composure or “prashánti” or “átyántikii shánti” (composure beyond which there is no further composure, and which, once attained is never lost) cannot be attained easily. In war, an army may win one battle thus attaining a certain degree of composure, but they may be defeated in the next battle. Victory, once attained, may not necessarily be permanent. Only vijaya, that is, victory which is never followed by defeat, is permanent. A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.” (Ananda Vacanamrtam – 8, The Attainment of Permanent Composure)

Baba says, “A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.” (13 January 1979, Kalikata)


So these above two points – (1) Focusing on the Goal of life, and (2) Doing dhyana intermittently throughout the day – are quite practical for us and the effects will be immediate. So many good things will happen.

We will find that we no longer get into petty arguments, all our doubts and fears will melt away, we will be more self-assured and confident, we will never feel bored, loneliness will vanish, we will be inspired to do more and more good works, and so many positive results will come. And, on the whole, life will certainly be more joyful, peaceful, tranquil, and calm.

So practicing these two points – focusing on the Goal of life & doing intermittent dhyana for a minute or two throughout the day – will bring a plethora of beneficial results in our lives. Plus, we will always feel like He is with us – and that is perhaps the biggest boon of all.


We are blessed to have His divine teachings. By this we will easily be able to bring peace and bliss into our lives, and attain the ultimate Goal of life.

Baba says, “So the intellect of the sensuous man is wasted over external objects. The human mind that has in it an unbridled desire for mundane pleasure is never at peace. In such a state no one can attain Brahma. When the mind preoccupied with finite objects, can one get the integrated whole? When your longing is towards the crude, you will undoubtedly become crudified yourself. Your mind will leap from one crude desire to another – will run form one object after another in a wild pursuit. Such is the way of the materialistic, isn’t it? But an aspirant, being in the midst of all and making the right use of everything, proceeds towards the supreme goal. Learn the Intuitional Science from the competent preceptor and proceed accordingly.” (Subhasita Samgraha – 3, Desire & Attachment)

Baba says, “The sadhana, or spiritual practices, of the Marga do not teach forsaking the world. They teach the right and correct use of all property, crude or subtle. Our sadhana is a systematic and scientific method for physical, mental and spiritual progress and advancement by which permanent psychic equilibrium, and thus everlasting peace, is established.” (A Few Problems Solved – 7, Social Psychology)

Baba says, “Try to remember Him always. This remembering Him always, in all spheres and all strata of life, is called “dhruvásmrti”. Don’t forget this for a single moment. By dint of your sádhaná, try to develop dhruvásmrti and be one with Him, and in peace, for infinity.” (Ananda Vacanamrtam – 4, Your Real Friend)

In Him,


The aforementioned topic about these two points was graciously given by Revered Baba in Diigha on 9 Feb 1989.

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Date: Mon, 19 Nov 2012 20:26:55 -0400
To: am-global@earthlink.net
From: Miguel
Subject: Marriage Crisis: West Moving Fast to Matriarchal & Libertine Society




These days the trend of living in the west is moving towards the matriarchal system. Due to the libertine way of living, women alone raise most of the children & more and more kids are using their mother’s family name, as they do not know who their father is.

There is a crisis going on – and it is only worsening as the libertine ways of capitalist materialism leap frog from one place to the next. And no longer is this issue related only to the west. It is spreading – fast.

Now is the time we need to implement Baba’s teachings and ideals. Otherwise society will continue to suffer terribly.

Now is the time we should implement an arranged marriage system – per our Ananda Marga ideals. Hearing this, many of you may be thinking, “Arranged marriages!! That will bring us back to the stone age!” When in fact, the opposite is true. If we fail to provide structured support to women in the marriage process, society will continue to tailspin into that era of old – the libertine system that was in vogue prior to Lord Shiva.



In Ananda Marga, Baba guides us that we are to maintain the dignity of women. Helping women arrange a marriage will create a stable and dependable future for them – and their offspring. It is a win-win situation. Plus it helps protect men as well as it saves the from degeneration.

Here arranged marriage does not mean that the bride-to-be cannot select their spouse. It does not refer to those archaic weddings of rural India where the bride and groom would not even recognise each other if they saw one another on the way to the wedding. Rather, it refers to a rational approach where both have met and spoken with one another. Furthermore, it is a pathway toward marriage where those watching for the welfare of the girl – her guardians and parents – should help in the process of meeting a suitable spouse. In due course, naturally the boy and girl (or young man and young woman) will meet and talk to see if they feel comfortable with one another. And ultimately, the prospective bride and groom will have the final say. The arranging of the marriage means that the girl need not be on her own to find a spouse.


Unfortunately, that is what happens now in western, materialistic societies. The girl searches alone for a spouse. And in that process, women repeatedly give in to the sensual desires of men, and most often end up pregnant, and not married. Or they end up in one relationship after another – hoping to find marriage – yet watching the man walk away each time. That leaves the female with emotional scarring and psychological pain. The counseling centers in the west are filled with such victims.

The answer then is to create a system where the well-wishers of the girl and boy gather and talk. It is a collective process where society takes responsibility for the safety, comfort, dignity, and happiness of the girl – and boy. By this way, the bride-to-be need not allow her body to be exploited by libertine males. By this way, there will be no child out of wedlock – lacking a father. By this way the physical, emotional, psychic, and spiritual needs and safety of the girl and her offspring are at the forefront.

Perhaps in another letter, someone can offer more details about how to best implement and oversee an arranged marriage system. Because without it, the way things are going now, it is only from bad to worse.

If you have any doubts at all, please read the following. Then you will see how the present-day libertine approach is sending society back to the stone ages.


First, here are some statistics for your review:

– Approximately 84% of custodial parents are mothers;

– 45% of the women are currently divorced or separated;

– 34.2% of the women have never been married;

– Unmarried mothers gave birth to 4 out of every 10 babies born in the United States in 2007, a share that is increasing rapidly both here and abroad;

– 11,000 babies are born daily in the US; at minimum, 4,500 babies are born out of wedlock – without a father. This trend is on the rise.

The situation is dire and what is happening now in the west will soon be happening in the east – as the eastern world is fast copying all of the western social trends.

The irony of all this is that in this ultra-modern era we are fast falling into the ways of those pre-historic humans. Those early humans led libertine lives and now the same thing is going on. It is most ironic that we think of those early humans as being uncivilised and we think of ourselves as being highly civilised, yet on this critical point of promiscuity and child rearing, we share the same negative ways.


Thus, are we – the present day humans – civilised? That is what we should all consider when reading this letter and reviewing Baba’s teachings.

What was so rampant 8000yrs ago is going on today in so-called developed countries. This “loose” lifestyle has become the accepted norm; it is the fashion.

Unmarried boys and girls are sleeping together and producing offspring. Thereafter, males are not taking responsibility for the children.

To understand this fully we must review the history. Then we can properly evaluate if how far we have progressed: Are we civilised or not.

We have to to be alert to the fact that as fast as the selfishness of capitalism is growing, the libertine way of life is spreading all around. Today so many children are born out of wedlock and many will never meet their father. In a decade, almost all will be born without a father. This negative trend is only increasing.

The general society is undergoing the disastrous consequences in the form of sky-rocketing crime and so many other social ills. Because of a lack of parental love, such children cannot grow properly.



Best is to propagate Baba’s teaching; due to a blatant lack of knowledge all this is happening.

Baba says, “Long ago there used to be a popular and interesting folktale. In very ancient times, as with other animals, there was no custom of marriage among human beings. As far as it can be ascertained, this situation certainly continued until the middle of the Rgvedic age and likely until towards the end of that age. It was said during that time that there was once a five-year-old boy, the son of a certain sage, who became perplexed when he saw his mother going off with another man and asked his father why his mother was going off with that other fellow like that.

The sage answered his son: “That’s the rule. Any woman can stay with any man whenever she likes. She can also leave him whenever she likes. In the same way, any man can go off with any woman at any time.”

The sage’s son asked: “Then what will I do?”

The sage replied: “Children who are breastfeeding will stay with their mother. Once they become too old for that they can stay wherever they like. Wherever they stay they have to make arrangements for their food in exchange for labour.”

“But that’s no good!” the sage’s young son exclaimed. “No good at all.”

“In most cases, it was generally seen that the father did not bear the responsibility for the maintenance of their offspring or any other kind of responsibility towards them. All responsibility fell on the mother’s shoulders. For this reason wicked men used to put straightforward-natured women into extreme difficulty. The womenfolk used to spend their time under great duress. If not all, at least most of the men did not shoulder any responsibility for their offspring. Most of them were libertine. This is not to say that there were not any libertine woman, but the number of such women was less. Moreover, the affection they felt towards their children was a very strong bond of attachment which they could not easily break. This situation among humans, which was similar to that of animals, had been going on for approximately one million years, that is, human beings appeared about one million years ago.”

“The women of that day stood at Shiva’s door and said: “O Sada’shiva, save us from this beastly, distressful condition. There is no man or woman strong enough today to lay down rules in this matter and to put them into practice with a firm hand.” Shiva’s heart melted; he understood their pain. He introduced the custom of marriage and firmly fixed the rights and responsibilities of the father. For the first time human beings felt the contact of a peaceful environment in social life.”

“Still some wicked-natured men remained and some libertine women as well. Then, with the help of his followers, Shiva obliged those wicked men to marry by punishing them with the rod and rope. Just as there were libertine men, there were also some libertine women. This libertine group became greatly frightened of Shiva.” (Shabda Cayanika – 2; Disc: 10)


Here are Baba’s further teachings on this point of a libertine society.

Baba says, ” At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose, but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.”

“The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans. One should remember that even in those prehistoric days, some portion of the Vedas was composed, chiefly by the so-called family people. The life of the libertines was just like that of the animals.” (NSS, Disc: 9, Shivokti-3)


So long as this trend is in vogue – so long as children are born out of wedlock and fathers are remiss in their responsibilities – as a society we are inviting so many problems. Such children cannot grow properly without proper maternal supervision, care and love. Due to financial pressures, a single mother cannot manage the demands and rigors of parenthood all by herself – in which case children are the big losers. They will come into this world devoid of the requisite love, attention and support to grow properly. And the tragedy is that this situation is on the rise – it will not be long before we are a mirror image of what was going on 8000 years ago.

The cause of libertine life in the prehistoric era was ignorance and today the cause is selfishness, but the result is the same. When all is said and done, it is the children who suffer most. And that has a most disastrous effect on society.


By Baba’s grace we should all be aware of this problem and work to solve it. The Ananda Marga arranged marriage system would help tremendously. The present-day libertine epidemic should not be a surprise to us. We should clearly understand what is at stake and side by side help society to improve.

Liilavati & Mantreshvar


The Ananda Marga marriage system is for society building. Marriage is a means to raising a family; it is not just for sex. If children are not born and raised properly, then society itself will become aged and die; a healthy, new generation is always needed. That enables society to grow. The Ananda Marga marriage system focuses on the welfare of the child; children are not a mere by-product of lust etc. Our approach is that marriage is for the proper nurturing and growth of the child. So they develop into great citizens and sadhakas.


Intro to PS: In this song the devotee is innocently sharing his inner heart feeling about that most loving Entity, Parama Purusa. Yet, unbeknownst to
him, the very Personality whom the devotee is communicating with is none other than Parama Purusa Himself. So that is the unique aspect of this song.

“A’ma’r gopan kathá jene niyeche” (PS 1272)


My Parama Purusa is my most close and most dear; He is surrounding me in all the ways; I remain under His eternal shelter. He understands all the vibrations of my mind, all the feelings of my heart – all my secret tales. He knows me inside and out; He is aware about everything.

He understands the pain and longing of my heart; He knows what is good for me and what is bad for me; what is for my welfare; and, what I should and should not do. All these things He understands well. Parama Purusa is my everything – He is my Guardian.

Indeed my entire existence is within the palm of His hand. He knows everything about me. Whatever I try hide to from Him cannot remain hidden for long; everything gets exposed. Because He is well aware about my situation. Whatever I think, He understands. Nothing can be hidden from Him. Everything is within His reach. He brings everything into the light of His awareness.

He resides in the depths of my heart. And by His remaining there, my whole being gets saturated by His divine presence. So He is my most dear One. In my inner-heart and inner-mind He whispers sweet, loving things into my ears.

Parama Purusa is living in my heart and He knows everything. Indeed He is more aware about my whole existence than I am myself. And He constantly guides me and keeps me under His loving care and shelter. In that way I am moving – I feel so blessed…

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Date: Mon 19 Nov 2012 08:21:36
From: Dharmaviira Deva
Subject: Mahaprayan of Ac Prankrsnananda Avt



It is with much sorrow to share with you news of the mahaprayan* (death) of Acarya Prankrsnananda Avt. Dadaji’s last breath and mahaprayan took place on 18 Nov Sunday at 9:50pm EST (USA). He had been in hospice care.

As many may know, Dada Prankrsnanandji was one of the first overseas acaryas / avadhutas. He came early on into Ananda Marga and his long-time service work and devotion will not soon be forgotten. In particular, Dadaji made a big impact in Manila sector where he initiated countless sadhakas and did extensive pracara. Many remember him for his humour, kindness, and soft-heart.

May we all take solace in the fact that Dadaji was a devoted bhakta of the Lord. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
at His lotus feet,
Dharmaviira Deva


Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person’s departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan.That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is totally inappropriate because when Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is totally wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare “mahaprayan of Parama Purusa” is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.


* Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word ‘mahaprayan’ (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba; but, in the true sense, Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word ‘mahaprayan’ means death. Which is why it used to refer to the passing away of even common citizens.

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people only use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap”, as if all who have died have accumulated there. Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense, the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one’s sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

ve bhagavan ko pya’re ho gaye
(he has been loved by God)

ve svarga sidhar gaye
(he has gone to heaven )

ve guzar gaye
(he passed away)

mahaprayan hoyeche
(he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phrase – “being on Baba’s lap” – is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee”, but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.


Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase – “in Baba’s lap” – with the occasion of death:

– “We are sure that Baba has taken him in His loving lap.”

– “May his soul rest in Baba’s lap for ever.”

– “Let her rest peacefully in Baba’s Lap – which she always desired.”

– “now he is in beloved Baba’s lap”

– “May his soul get peaceful place in His lap”

– “He is now in BÁBÁ’S loving lap”

– “May Baba bless him with a seat in His lap.”

All of the above lines are commonly written at the time of death. Of course it is fine to write like that. Here the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.

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From: “Divyajyoti Deva”
To: am-global@earthlink.net
Subject: Who Should Sing Samaj Songs
Date: Sun, 18 Nov 2012 19:59:21 +0000



Everyone knows that Baba has come to uplift the masses and ensure that all are respected and none are neglected. A key element of this endeavour is Baba’s samaj theory – and with it His samaj songs. By this way, every community is encouraged and becomes empowered to stand up in a dignified manner.

Clearly, Baba’s samaj theory stands firmly on the great pillars of universalism, neo-humanism, and Prout. About this, there is no scope for debate.

The following then is a brief look at His dynamic samaj program – and His samaj Prabhat Samgiita songs – so we can practically see how they serve to bring welfare to each and every community at the expense of none: All are benefited – the entire humanity.

Then each and every disciple and lay person will best understand the inner spirit and force of Baba’s special samaj songs.


In this era of extreme capitalism and mass-produced pseudo-culture, a potent tool is needed to protect various peoples and cultures from being enveloped and swallowed up by the dominant, exploitative, economic machine. Already, native populations and minorities have been made to feel inferior by the dominant class. On points of language, dress, finances, and religion etc, they have been taught that they are not as good. Once this type of inferiority complex has been set in the mind, the ruling class can proceed effortlessly with their exploitative machinery. To some or more degree, this has happened with each of the local populations outlined below. The only way out is to inject them with new prana and vital energy.

Baba’s samaj movement and samaj songs serve this very purpose. Baba encourages the inherent greatness of one and all and does not allow any community to become depressed, sunken, or lost in the mire of an inferiority complex. Because the samaj songs encourage the dharmic qualities and mother tongue of all of each and every population.

Indeed, it is by this method that we may maintain the integrity and dignity of so many communities that are on the brink of disaster.

(A) The native peoples of North & Central America and Canada have mostly lost their language and are sitting on the outskirts of society or on their allotted reservations, sunk in dismay and depression – over-run by Euro-Americans and western capitalism. One of the main ways to lift them up and restore their courage and confidence is through Baba’s samaj system. By celebrating the inherent value of their mother tongue and singing the glory those native leaders who stood up and fought against exploitation, then each of these communities will regain their stamina and once again feel proud of who they are and strive to advance.

(B) Similarly, the aborigines and Maoris of Australia have been steamrolled by the ruling culture and they have lost their pride and dignity. So for them to survive they need a huge injection of positive feeling. And the samaj movement and samaj songs achieve this very goal.

(C) Likewise in the Philippines, or perhaps we should say in Maharlika, the Spanish invaders effectively dismantled much of the local customs and with the imposition of American pseudo-culture, the situation has become even worse. A big boost is needed to preserve the native languages of this area. Baba’s samaj songs are the perfect solution to infuse the needed dynamism and hope.

(D) In India also, centuries ago the Britishers imposed their mother tongue on the entire sub-continent, and by that way so many Indian languages were ruined and tossed aside. The situation has become so bad that to this day when any of the Indian languages are spoken – whether it be Bhojpuri, Bengali, Magahii, or Hindi etc – then in any single sentence or paragraph, so many English words are used. Because it is prestigious to use English words and disgraceful to speak only in one’s village tongue. By this way, so many local languages have been compromised and even cast aside – and so many communities have been made to feel inferior.

(E) And in Africa, so many nations and innumerable peoples are facing the same epidemic. Their local language, tales of heroism, knowledge, and legacy are just being entirely lost and forgotten as the language of trade and modernity has become either English, or French, or Portuguese etc.

(F) Likewise those descendants of the old slave communities in the US have been crushed to the bone. Today’s American black population has not only lost their language, but they are embarrassed by the tone of their skin and the shape of their hair. For this reason, nearly all Black women straighten and uncurl their hair to resemble that of white women. Here again Baba’s samaj songs will help instill a sense of pride in this defeated community.


Baba has given one very special yet simple technique for making every samaj song appropriate for everyone to sing.

Here below is a song related with Amra Bengali sama’j (socio-economic unit):

“Madhur ceyeo a’ro madhur a’ma’r ba’nla’ bha’s’a’…” (PS #4766)


Compared with sweetness, my Bangla language itself is even more sweet. This is the language of my pra’n’a. In my arteries and veins and blood, the vibration of this language is resonating…

This was the way in which members of Amra Bengalii would sing and understand this song.

How would this song be relevant for others to sing? The members of various samajas would sing this same song by placing the name of their own language and samaj in the lyrics. That means samaj members would remove the phrase “Bangla language” and insert their own mother tongue like Swahili, Korean, Spanish, or Dutch, as the case may be. This was done in front of Baba Himself in reporting, per His direction.

By this way, each samaj song is universal in nature and all are benefited. Baba’s samaj songs inject a sense of well-being and pride within all peoples and all communities, ensuring all have the strength to live side by side, helping one another yet also maintaining their own dignity and culture.


Baba has graciously given His samaj movement of socio-economic groupifications to bring dignity, pride, and well-being to each and every community on this earth. And by this way we are sure to cultivate that great global family bound in sweet ties of neo-humanism and sublime spirituality.

Baba says, “PROUT’s system of socio-economic groupifications is a comprehensive approach to the socio-economic problems confronting society. If people adopt such an approach, society will move along the path of progress with increasing speed, overcoming all bondages and hindrances. Human society will enjoy a bright and glorious future.” (Prout in a Nutshell – 13)

Baba says, “The use of non-local languages as the medium of instruction only results in the suppression and subjugation of the local language and inevitably means the suppression of the local culture. This in turn leads to psychic demoralization, inferiority complexes and a defeatist mentality. Whenever the sentimental legacy of a group of people is undermined, they become easy prey to the economic, political and psycho-economic exploitation of vested interests. Such a strategy of cultural suppression was adopted by the English, French, Dutch, Spanish, American and other colonial powers. If local people develop a sublime awareness of their cultural heritage they can readily throw off all psychic inferiority complexes which prevent them from attaining socio-economic self-reliance.” (A Few Problems Solved – 9, Socio-Economic Movements)


In Him,


“E kii prahelika’ e kii kuhelika’…” P.S. 1769


Baba, what is this liila You are making, what is this dilemma. O’ my Lord, I know that You are everywhere, but even then my heart is dry. I am surrounded with frustration – by this fog of hopelessness. No doubt, You are remaining with me, but You did not allow me hold You. Even then, by Your grace, this much I do know: You love me. Just I do not feel that in my heart at present. Baba, Your divine effulgence is lost in the oblivion. The resonating melody of the viina is filled with the tears of my life. Baba, please come in my life and remove all my bondages. Please remove all my blackness, impurities, and dogma, whatever I have. Baba I love You. And this much I also know- That You also love me. O’ my Lord, please look towards me. I have offered my everything at Your lotus feet. Please do not leave me remaining crying in darkness. Baba, please come in my heart, in my mind, with Your sweet smile. Baba, only You are my shelter…

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Diary of A Devotee

Date: 17 Nov 2012 21:59:13 -0000
To: am-global@earthlink.net
From: “Cinmay” cc47@agency.profile…
Subject: Diary of A Devotee



(Note: Here following is an account from one sadhaka which we have titled as, “Diary of A Devotee.” – Eds)

Ananda Marga is something very vast; it is not limited to sitting down twice daily for sadhana; Ananda Marga is a whole way of life where one’s entire outlook is coloured with the multifarious shades of our socio-cum-spiritual approach. From morning wake-up till sleeptime, from birth to death, each and every breath and thought moves in a particular flow. Nothing is outside the spiritual approach of Ananda Marga.

Here below is an entry from the diary of one devotee and it expressively shows how one deals with the ups and downs of worldly life, always linking with Parama Purusa with full love and affection – always keeping Baba in mind. So this letter shows how, despite all kinds of challenges and difficulties, one devotee maintains his sweet, close-knit link with His Ista, Baba.



Baba says, “This world is changing, moving. The word jagat (world) is derived from the root, gam-kvip, which means moving. This universe is the psychic manifestation of Brahma. All thought processes are moving and restive, and that is why this world, the psychic manifestation of Brahma. All thought processes are moving and restive and that is why this world, the psychic manifestation of Saguńa Brahma (the Subjectivated Transcendentality), is moving and restive. A thing that appears beautiful today is not necessarily so tomorrow. A sandesh (sweetmeat) that is delicious today will not be fit for consumption after a few days. Indeed one cannot even vouch for its shape still being intact. Every unit is in a state of change, and that is why the pleasure derived from unit objects cannot last permanently. So what should a sádhaka (spiritual aspirant) do? He or she must ascribe divinity to every unit object. Everything is the manifestation of God. Whether it is land, home, river, mountain, respect, insult, day or night – everything is He and His manifestation as a unit. Make proper use of all objects thinking that they are His gifts to us. To enjoy or endure anything is to enjoy or endure Him. Avoid the attraction of the unit and make contact with the integral whole. When you are able to live this way, the desire to steal the property of others will completely disappear.”

“In Ananda Marga there is a special process through which one can dedicate everything to God. The ascription of divinity to objects means the pursuit of the Infinite, leaving the finite behind. Are you feeding your son? No, no, you are feeding the son-like manifestation of Brahma. Are you tilling the field? No, no you are serving the finite manifestation of Brahma with your plough. Really speaking, the ascription of divinity to objects precludes their material enjoyment, as the objects then merge in the non-material Supreme Brahma. Thus the mind of one, who has established him or herself in real vaerágya (the renunciation of all sensual pleasures) can never become attached to finite objects. Even in their midst he or she remains beyond the reach of their attraction and gains eternal peace after death.” (Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 1)

Baba’s teaching continues…


No truck with water while I bathe
With hairs flowing free
Nor woes nor griefs shall ever scathe
Unwet I dip in sea.
Dedicated to God, night and day
Awake, asleep or dreaming be
No lures of world or desires gay
Dare ever come between He and me.

“Do your work, but do not be caught up with it. A great man said, –”


Grind spices or be a cook
Touch not the pan you ever
Dance a frog ’fore serpent’s hook
But let it not devour,
In the sea of nectar shall you bathe
Unwet shall remain your hair
Tie the elephant to a spider’s web
Love awaits you there.

“Here the spider represents the little unit, the sádhaka. A sádhaka will realize what divine love is like only when he or she prepares the cobweb of devotion and ties the elephant, the Supreme Entity to it.” (Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 1)


“Baba, I am surrendering unto You and realise by Your grace how my everything is in Your hand. The way You want to keep me is for my welfare.”

“…One thing I know is that cultivating the regular habit of manan (thinking of Him), shravan (singing and listening His name), and niddhidhyasana (ideating on him) is the best way to continue the ideal of remembering HIM during the day. HE is the best satsaunga…”

“One opportunity has come in my life which I want to pursue for Him, because Baba emphasizes the cultivation of the fine arts; and this new endeavour gives me the opportunity to serve society through the medium of fine art”

“Recently, Baba has provided me with the opportunity to do a radio, T.V., web media program show on what is called “public access”, which means that a common citizen can do a show on a T.V. channel that is available locally for people to use. I wanted to do a weekly Tantra show propagating Ananda Marga philosophy. It would have the potential to reach maybe many, many people. This opportunity has kept me going emotionally, the chance to work for HIM.”

“The other new development is that my mother has become a stronger and stronger devotee and I want to spend more time helping her to cultivate that by doing sadhana with her, reading her Baba stories, showing her Baba videos and playing His discourses on tape.”

“It’s part of my debt to mother and parents, so it is Baba’s grace that my mother is getting more and more devotionally inclined.”

“Yes, I feel the need to include my mother in sadhana with me more and more; she truly loves HIM and I want to help her increase that desire of longing and loving for HIM. My father, on the other hand, is not as devotional as far as I can tell. Still, I want to approach him more scientifically to try to convince him to try meditation again.”

“Yes, BABA is forever Great and Merciful. He has provided me with wonderful understanding parents, who accept me as a devotee and have never ever discouraged me to not be part of AMPS and in fact, used to transport me to and from the airport when going to participate in LFT RDS, LFT meetings, or going for HIS dharshan. So, how fortunate I am to be reminded about debt to parents; I somehow only remember HIM talking about debt to parents after they leave their bodies–how foolish am I to think of that debt in only one way! Now my focus has been changed. Now I must commit and focus on their spiritual development! OH, BABA!”

“…I have been reading some of the His books and have become more inspired and happy to be HIS. Thinking of the many times HE has personally Graced me while I was before HIM during LFT reporting or through PC, DS, the video of HIM giving me the award for Koashikii competition, or the feedback I got from PA about what BABA said about me when I sent BABA messages personally.”

“Then there are the numerous BABA dreams by which HE is still Gracing me.”

“Not to mention how HE protects me today and has taught me many ways to remember HIM when not sitting for sadhana and about the subtle ways Avidya Maya keeps me from HIM. I look back at this and say to myself, ‘He has Graced me with all these things, these spiritual boons. I must do something great for HIM. I must show my love to HIM. I must serve HIM. I must make HIM happy. I must give HIM pleasure. I must do HIS Mission. I MUST become the BEST MEDIUM…..NOW. Not later’.”

“I must begin the intensive daily sadhana now, not wait until something ‘happens’ to me to allow me to do the intensive sadhana I want. I am thinking that I will increase my sadhana and cut back on my sleep and eating times to allow me the extra time to do more sadhana. If HE sees how serious and sincere my desire is, HE MUST do something for me to support my Desire.”


“…Baba, O’ my Dearest One, this [below] teaching of Yours inspires me to utilise me life for YOU & ONLY YOU…It is Your grace…”

Our dharmashastra says, “Remember, you have to offer your own identity– not money, rice plantains or other crude objects. The give-and-take of crude things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great ‘I’, you must give away your own little ‘I’. You have to give the full sixteen a’nna’s, (the full rupee). Giving fifteen a’nna’s and holding back one a’nna’ will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourselves.” (Subhasita Samgraha – 3, p.69)


“…During the past few months or more, by Baba’s grace I have been experiencing strong urges for HIM and deeply desire to do HIS Work more and more.”

“Also He has been making me stronger to be the Best Medium for Him in future, and by His grace sadhana will get better every day from today onward, but alas, even though I got to my mundane job knowing that it is all for Him – it is His liila that it limits me as well.”

“In Baba’s colorful panromic display, all are my brothers and sisters, so I realise it is just His play that in my current work situation that there are some crude people with lots of negative microvita in their minds. Often they talk about sex or say sexual things and most are non-vegetarians as well.”

“I also don’t get pleasure earning money for my worldly existence. By His grace I am here for BABA, to do pracar, not just to make a living. Anybody can make a living; but I feel it is my duty to do more than that——by HIS Grace, for HIM.”

“…It is His liila that working at the job has taught me many things about myself. Baba has also taught me how distractions from Him are made. For instance, sometimes co-workers have tried to get me in trouble, which made me angry or worried and that took my attention away from HIM. Or sometimes, praise from my bosses, took my attention from Him. To grow into my job’s position, I have been given certain responsibilities which benefit me later during raise time, and also benefit the institution…All these things take me away from HIM. What a liila!”

“By this way, I know that Baba is most gracious and has allowed me to learn the above lesson, so I am ignoring praise and censure and have taken the strong determination to think with even greater desire for HIM alone.”

“As I recently looked back at those coworkers who were trying to get me into trouble, Baba has graciously has transformed those thorns turn into flowers.”

“I know it is HIS Liila and that He is protecting me because of His causeless grace.”


“…So, now that I have learned the lesson to remember Him during the subtle distractions at work, I tell BABA that it is time that I work for HIM and HIM alone.”

Sadguru says, “Vrtha’ janma goina’yaluin hena Prabhu na’ bhojaluin Khoya’yalu soha gun’anidhi, Hama’r karama manda na milala eka bunda Premasindhu rasaka abadhi. Fruitless, O Lord, has been my life That sang not of glories Thine; Lost in the worldly strife And lost Thee, most precious treasure of mine. Fate’s long and ominous hand With compassion, cold and daft, Strayed me out of Thy Love’s strand Deprived, alas of a single Draught.” (Subhasita Samgraha – 3, p.69)


Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sadhana. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, ‘How much money has he left behind?’. Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry out for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh– a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (Subhasita Samgraha – 3, p.69)

So I am immensely fortunate to be part of this family of Ananda Marga – it is Baba’s grace – and it will be wonderful to hear more from our family of bhaktas about experiences in life as an Ananda Margii.



“E sha’rad sandya’ na’ce madhuchanda’, ceye a’che toma’ri pa’ne…” (P.S. 3340)


Baba, this beautiful evening of pre-winter is dancing in ecstasy and looking towards You. In the atmosphere of the sweet fragrance of the shepha’lii flower, who knows what these beautiful white clouds in the sky want to express – what loving feeling of their heart they want to communicate and to whom.

Baba, who can say when the first sunrise happened; nor can anybody guess when the last sunset will happen. But this beautiful evening of pre-winter
season understands the tale that – Baba, You know everything and You are always attracting everyone.

Baba, I have only one longing in my heart: That You please give me parabhakti. With that strength, O’ Lord, I can get salvation – You. In the atmosphere of this melodious and colorful evening which is saturated with the love & fragrance of the shepha’lii flower, I ask, bowing down to Your lotus feet, that please have karuna’ on me.

Baba, in this divinely intoxicating pre-winter evening, please saturate my heart with Your divine love…

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Date: Sat, 17 Nov 2012 13:27:44 +0200
From: Shankar Panigrahi
Subject: Re: Old Hindu Dogma Getting New Colour in Ananda Marga #2



(Note: This is an updated and corrected version of the second letter in this series. A link to the initial letter is appended below. In addition, all below sections in brown italics are excerpts from that first letter. – Eds)

“The existing Hindu dogma of shraddhanjali or punyatithi (annual death ceremony) has been redecorated and given a place in Ananda Marga – not just in the form of so-called mahaprayan but also as an annual death day ceremony for Ananda Margiis who have passed away.

Unfortunately this has become a general trend in our Ananda Marga society.

Some may think this is something glorious, but when it runs contrary to Baba’s teaching, then there is no question of it being something good. Rather it is a dogma that should be removed.

The new dogma is that some are turning the death day of their dear relative into an annual death day ceremony.

Since 1990, there have been innumerable cases wherein margii families choose to observe the anniversary of the death of their cherished relative.

For instance, someone dies on July 1st, then the prescribed system is to mourn and observe death death for no more than 12 days. That means, by 13 July, all public ceremonies and gatherings related with the mourning of the deceased must be completed. That is Baba’s system.

But some families are opting to celebrate the death for years and years, by honoring the anniversary of the death each year on July 1. They mark those celebrations by reciting shlokas, distributing food and clothes, and garlanding the deceased margiis’s photo etc. Just as is done in the Hindu dogma of punya tithi / shraddha.

To some naive persons this may sound “honorable” or “respectful”, but it is 100% against Baba’s system.”



Unfortunately, here are a few recent examples of “prominent” margii families that are going against Baba’s teaching.

[A] The family members of Ac Harishankarji of Ranchi performed the first shraddha divas (death day ceremony) of Shrii Harishankar by incorporating the Hindu dogma mass feeding. Not only that, every year since, on the death day anniversary of Ac Harishankar, the son and his family come to Ranchi and, along with other family members, they garland Harishankarji’s samadhi (tomb), which is inside the house premises. These are “important” margiis yet they are involved in Hindu dogma each year on the anniversary of Ac Harishankarji’s death.

[B] Lokanath Pradhanji, a well-known margii of Debagad, Sambalpur in Odisha state, is involved in annual death day ceremonies. Pradhanji was a college professor who was blessed with microvita sadhana by Ba’ba. But on the death day anniversary of his father, he performs akhanda kiirttan for 12 hours in his residence, feeds the kiirttanites & relatives – i.e. Hindu dogma of mass feeding. This occurs every year on 13th June which is the occasion of his father’s death anniversary. In this case, Lokanath Pradhanji is continuing the dogma of mass feeding and kiirtan year after year after year. This is a more serious case.

[C] Another margii, Pratap Nayakji also involved in dogmatic Hindu shraddha tradition of doing mass feeding for the occasion of his wife’s shraddha ceremony. Nayakji is well-versed with Caryacarya, yet on the anniversary of his wife’s death, he did the mass feeding the first year and continues honouring her with garlands on the anniversary of that day. Ironically, before his wife’s death he was against mahaprayana, now he is in favour of it. By the way, Nayakji was a WT sanyasi before emergency period. He knows the rules, yet still he indulges in annual death day celebrations anyway.

[D] Other important margiis like Bhaskar Jenaji observed the death day or shraddha divas of his mother accompanied by a mass feeding in the dogmatic Hindu tradition. Since that time, others have tried to convince Jenaji to do a mass feeding each year, but thus far Jenaji has resisted. Bhaskar Jenaji received microvita sadhana. If he had been strict in following only the Ananda Marga system and not done the Hindu dogma of mass feeding at the shraddha ceremony, then he would not be facing the pressure to continue this dogma year after year. Even then, to his credit, he does not give in to the pressure.

[E] Prof Aditya Mohantyji observed the initial shraddha ceremony on the death day celebration for both his wife & his father with mass feeding according to the Hindu dogma. He too was blessed with microvita sadhana. He was aware that he should not do mass feeding, but due to social pressure he gave in to Hindu dogma that first year. To his credit, he has not continued it like Lokanath Pradhanji does.

In particular these three – Loknath Pradhanji, Bhaskar Jenaji, & Prof Aditya Mohantyji – are samaj leaders who go to conferences and seminars preaching the gospel of Prout and neo-humanism. So when people see them cave in to Hindu dogma, then naturally others will also do the same. That is what happens when leaders fail to live up to an ideal.


Actually, all of the above are so-called important margiis – holding important posts – but see their standard. They had the opportunity to see Baba and receive His blessing. When they were close to Baba they understood His guidelines, but as soon as they were apart from Baba they could not keep His teachings in mind – they could not follow His mandates. Such persons are the worst type of devotees.

Baba says “According to Tantra, disciples are of three categories. The worst category are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.” (Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná)

That is the state of the aforementioned so-called senior and great margiis.


According to Baba, greatness is based on something else.

Baba says, “It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

According to Baba, greatness is not determined by being a senior citizen or gaining a top university degree, or any other worldly quality. Greatness comes from one’s sadhana, service, and sacrifice.

The aforementioned persons think they are following so-called mahaprayan, therefore their dealing is good. They justify that they are merely emulating what is done in Kolkata each October. But nothing could be further from the truth; their dealing is not good. They are drowned in dogma yet do not realise it. Such is their unfortunate state.


Note: In Ananda Marga, shraddha should be done once within the 12-day mourning period and money must not be spent on food / feasting or charitable donations to the priest. Just we follow Baba’s given ceremony in Caryacarya. Spending money on shraddha means succumbing to Hindu dogma. So if one does a mass feeding in honour of the deceased during the 12-mourning period, then that is bad. Then there are those who do annual death day ceremonies and spend lavishly on food / feasting and donations. That is a second scenario. Both situations are bad, but doing a dogmatic Hindu-style shraddha on the anniversary day is worse. Any of the above margiis falling in either of these categories are living representations of Hindu dogma. They should change their ways immediately.


Since long, because of this death day dogma, Indian society has been exploited financially by Hindu priests. The common people incur huge loans and are forced to feed their entire village on annual death day celebrations. Plus they pay those priests enormous sums of money. If all this is not done, then they will not go to heaven. In turn, many lead miserable lives trying to repay these huge loans. Spiritually this is very bad and socially it is crippling. There are many reasons why this death day dogma is poisonous for society, but this is one of the major ones. Because of this, centuries ago led by Carvak, atheism was on the rise in India. People were getting exploited by the priests and Carvak stood up against those religious exploiters. Even then he could not root out this dogma completely. So still society is suffering. Now is the time for all Ananda Margiis to wipe out this dogma with our dharmic, God-centered approach, by Baba’s grace.

Baba’s system is a 12-day mourning period.

Of course we all know that Baba has firmly declared in Caryacarya that the period of mourning shall be 12 days – no more.

Baba says, “The period of mourning should not extend beyond twelve days.” (Caryacarya – 1)

Thus to observe an annual death day ceremony is against Baba’s guideline and against His wish.

All this type of dealing is not at ll pleasing to Guru.

However, certain families justify that when so-called mahaprayan is observed every year as shraddhanjali (dogmatic Hindu shraddha ceremony) in Tiljala, then why can’t we (i.e. the family) observe the death of our dear loved one, each year on the anniversary of his death.

They innocently think that by honoring the death day annually, they are pleasing both Baba and their deceased relative. But in true sense they are satisfying neither. Because to please Baba one must follow His teachings and to please a deceased person one must honor their wishes. And most often, in the case of a Ananda Margiis, honoring their wishes means following Guru.

Thus by observing the annual death day, neither party is pleased. The deceased is not pleased nor does Guru approve.

Yet people have fallen into this trap because that is the prevailing Hindu dogma and that is what groupists like Sarvatmananda have popularised in Ananda Marga.

This is the predicament and the new dogma that is taking birth.


These people forgot Baba’s slogan:

Baba says, “You boys, you girls, you the spiritual aspirants, must always remember that you must never surrender at the altar of dogma. In the past, dogma committed so many nuisances, dogma created so many fissiparous tendencies in this human society. Your slogan should be “Dogma – No more! Dogma – No more!” Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory.” (A Few Problems Solved – 4, Dogma – No More)

We must not succumb to the dogmatic Hindu beliefs of mass feeding on the initial shraddha ceremony nor observing the annual death day ceremony with feasting and public donations. As disciples of Lord Shrii Shrii Anandamurtiji, we must glorify Him by adhering to and practically following His divine teachings.

Shankar Panigrahi


The following is Baba’s discourse – Shraddham – from Ananda Vacanamrtam Part 3:

What’s the meaning of shráddhá? “Shraddhayá diiyate yastu ityarthe shráddhah” – “that which is offered with shraddhá is shráddha.” And what is shraddhá? “Shrat satyam iti dhiiyata ityarthe shraddhá”, that is, when an idea or a culminating point is accepted as supreme, then that idea or culminating point is called “shrat”; and when the mind, with its propensities, moves towards that object, that movement is called shraddhá. Shrat + dha is shraddhá. Now let us see some of the prevalent usages of the world in connection with this shraddhá, or shráddha. When you offer something with shraddhá, it is shráddha. A priest may say that your father will die only once, and so after his death you should arrange for a sufficient quantity of food-stuffs, a sufficient quantity of edibles, a sufficient quantity of clothes, etc., for him. And that has been done in India for about five thousand years, since the time of the Atharva Veda. And people have generally offered rice and sesame, also honey and ghee, to be consumed by that person who has left the world.

Regarding these things, Maharshi Charvaka (he lived in India about 2500 years ago, during the time of Lord Buddha. He was a bit senior to Lord Buddha. Charvaka’s disciple, Ajit Kusum, was a contemporary of Lord Buddha) said “If you are in a room, and another man is in the courtyard a few yards away, and you offer rice and sesame for that man, he won’t get that rice and sesame, and his hunger won’t be satisfied. And if a man is in another world, Aparaloka, and you are offering rice and sesame for him, will he get them? Is it reasonable? No, no. All these things are exploitation by the privileged class.”

After offering rice, sesame, clothes, etc., what do you find? The rice is consumed by the purohita in his house. Go to his kitchen, and all that rice is being consumed by his family. That dhuti which is being offered by you for your late father is being used by the purohita, and the sháŕii by the purohita patnii; and the gamci, the towel, if it is surplus, is sold in the market. And the utensils are also sold in the market. So your deceased father, your parents, who are now inhabitants of Aparaloka, won’t get anything.

And the second thing you will see, or you will feel, is that they do not require these things. The microcosm, or unit spirit, does not require any food or clothes or sesame or utensils. All these ideas are scoundrels’ philosophy. And they have been doing this type of exploitation for the last five thousand years, since the time of the Atharva Veda.

In some other corners of the world, people wait for forty days, and after forty days they offer a particular type of prayer, and that prayer is supposed to make the position of the dead person secure. Is this logical? Certainly not. All these things done in the name of shráddha are nothing but a cheating business.

In prehistoric times also, those people of less-developed intellect used to think in this same way, that even after death people require worldly objects. So in prehistoric times also you would find, looking within the graves, that they used to offer barley (at that time wheat was not popular), wine, honey, such things. And even now in India during shráddha they use these things – barley, wine, wool – so that the dead person will wrap that woollen cádar around themself, etc.

Now, as I told you, in all corners of the world this type of exploitation is going on. And why are the people being exploited? Because they are under the veil of superstition. They are superstitious people. They are less developed in intellect.

I remember a short story. In my town there was a businessman. Say his name was D́oman Sáhu. And his father was also a businessman. During the day he was a businessman, and at night he was a d́áku(2) . Say D́oman’s father’s name was Mohan Sáhu. Now a big pańd́ita came from Kashmir to my home town and said that he had the capacity with the strength of his mantra, to arrange heaven for all pápiis, all degraded persons, all degraded souls. Then D́oman thought, “My father Mohan is a d́áku. Let me take the help of this big pańd́ita and arrange heaven for my d́áku father.”

So the pańd́ita said, “Yes, yes, yes. I will do everything, but I want fifty guineas as a fee for the purpose.” And D́oman agreed.

But D́oman’s friend was one Mr. Ravi Ghose, a very intelligent man. Ravi Ghose said, “You see, D́oman, that pańd́ita is a businessman, that is why he wants fifty guineas. You do one thing. Let there be bargaining. Tell the pańd́ita, ‘You see, pańd́itajii, I can offer only fifty silver coins, fifty rupees. Please agree.’”

Then the pańd́ita said, “Yes, it will be done, but had it been fifty guineas, your father would have reached just below the Párijáta tree of Nandana Kánana of heaven. If you give fifty silver coins, fifty rupees, he will reach the main gate of heaven, but not near that Parijata tree.”

D́oman thought, “Right near the gate. Then that short distance will be covered by my father on foot. Then let me spend only fifty rupees.”

Then again he went to Ravi Ghose, that crooked and intelligent fellow. Ravi Ghose said, “You see, D́oman, our first attempt has been a success. Now you just tell him, ‘Pańd́itajii, I will spend only forty rupees; not fifty.’”

Pańd́itajii said, “In that case, there will be a short gap.”

Then next day D́oman said, “No, I will spend thirty rupees,” and so on. And finally the settlement was for ten rupees.

So this is the commercial story regarding shráddha. There is nothing in it.

So what should one do? Haven’t we any social responsibility for dead persons? When the necessity arises, we should offer shraddhá for them, not barley or wheat or woollen clothes or wrappers or ghee or sesame. What can we do? As long as a man is here in our society we have a social responsibility for him. Human beings are social beings, we have a social responsibility for them. And when the leave this world and go to the other world, they go beyond the scope of our responsibility. We cannot render any service to them. Our social responsibility is over as soon as the cremation is done.

So what can we do? We can say “O Parama Puruśa, while that man was with us we tried our best to do whatever we could do. But now they are beyond our scope, they are beyond our jurisdiction, so please do take care of them.” This much of a request can be made by us, and nothing more than that. And the Ananda Marga shráddha is just like that. Here we require no edibles, no clothes or anything else. We offer our shraddhá, and we do nothing else, and we can do nothing else. (Ananda Vacanamrtam – 3, Shra’ddha)


For their welfare, please forward this email to any of the margiis mentioned in this letter, so they can adhere to Baba’s teaching fearlessly.



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From: jytoirmaya4Him@horizons…
Date: 16 Nov 2012 18:27:49 -0000
To: am-global@earthlink.net
Subject: 30 Day Kiirtan By Ranchi: Be Prepared



As you may have heard, there is going to be a 30-day Vishva Shanti (world peace) kiirtan in Ananda Nagar starting 02 Dec 2012 to quell any and all calamities. That is how they are advertising the program.

“There are fears and rumours that world may face enormous natural calamities at the end of 2012 as per “Mayan” Predictions and also as per scientist’s Pole Shift conception. Hence SEVA’ DHARMA MISSION is organising in ANANDANAGAR Kiirtan Mandap, Pundag, Purulia, W. B., 30 days non stop every day all 24 hours singing the mantra “BA’BA’ NA’M KEVALAM” starting on 2nd December 2012 and will conclude on 1st January 2013.” (Ranchi AMPS Team Email)

By the above published statement, there are a few things to be aware about.

1. The 30-day kiirtan has been arranged to save the earth from shattering into pieces etc;
2. The organisers of the kiirtan give way to the Hindu doomsday dogma of pralaya – or destruction of the earth;
3. The organisers of the kiirtan give credence to the “Mayan prophesy” of the end of the world;
4. The organisers of the kiirtan seem to be exploiting public sentiment, by introducing fear and paranoia in order to maximise margii attendance at their kiirtan function.

The above points are quite apparent just by reading their invitation.

Even then that is not all. Behind the scenes something else is happening. First read this excerpt from Baba’s story about the kingdom of ghosts.


The chief ghost replied, “My dear brother, have you already forgotten the name of this kingdom? This is the Kingdom of Hypocrisy.”

That evening Tarun Kumar and the chief ghost decided to stay in the leader’s house to observe his behaviour. You must have realized that he was not a man but a ghost, like all the others. His feet were twisted around like any other ghost.

During the evening some visitors arrived at the house to conduct a secret meeting. Before starting they closed their eyes and chanted the name of “bhut” (“ghost”) with deep reverence and then smoked some intoxicating herbs.

The first visitor said, “Sir, the speech you delivered today was truly unique and has created considerable agitation and unrest among the students.”

The second visitor said, “I’ve never heard such a speech before in my entire life. It will certainly ensure your election victory. Moreover, the students will organize your publicity campaign.”

The third visitor said, “I think we should have called the election by now to take advantage of the students’ present sentiments.”

The leader said, “Don’t worry about that. We shall organize a huge procession a few days before the election. After exciting the students with rousing speeches we shall put them with the ladies at the front of the procession. If the police start using force to control the unruly mob, we shall announce that our opponents have killed women. And even if the ladies flee away in fear of the police, all those students who were roused by my speech will remain. They will surely not run away. If one or two students die at the hands of the police, we shall raise the slogan that the police have killed innocent students. This slogan will help our work; the students will labour heartily for our cause.”

Tarun said to the chief ghost, “Friend, what are all these terrible things I’m hearing?”

The chief ghost replied, “There’s no need to be so alarmed. Always remember the name of this kingdom, brother, always keep it in mind.”

“We couldn’t even imagine such atrocities in our Kingdom of Light,” said Tarun. “By the way, those leader ghosts also have sons and daughters. Won’t they also be killed by the bullets?”

“Don’t you know,” said the chief ghost, “that those with children studying in schools and colleges would never excite the students in such a way. And even if they did, they would keep them safely at home.”

Tarun muttered, “Oh, I see…” (Under the Fathomless Depths of the Blue Sea)


Ranchi wanted to have their DMS at Ananda Nagar on Dec 30, 31, & Jan 1.

But the local government administration ruled that there will be two sets of dates for winter DMS: (a) Dec 28 – 30, and (b) Jan 1 – 3. It was further ruled that no one will use Dec 31. That will be a day of transition.

The Ranchi group countered that if they are not awarded Dec 30 – Jan 1, there will be a civil problem and public unrest. The local governmental administration told that, “If so, we will be ready to tackle the situation.”

All along B group has chosen Jan 1 – 3, 2013 for their DMS.

Seeing that the Ranchi organised kiirtan ends on 01 January 2013, there is bound to be overlap between the two factions. Not only that, insiders say that the Ranchi faction is hoping there will be fighting with the Kolkata faction. Some top Ranchi dadas have strategized that it would be good for their cause if a few margiis are killed in the clash with B group. Ranchi organisers think that will sway the situation in their favour.

How then is Ranchi’s approach different from that of the ghosts in the kingdom of darkness? The ghosts hope for some innocent students to be killed by the police as that will aide their cause. Similarly, Ranchi is plotting that if a few margiis are killed at the hands of B group (or the police) then that will bring things in their favour. See then how Ranchi’s outlook is a mirror image of what those ghosts planned in the kingdom of darkness.


Here none should think that B group is wholly innocent. Who can forget how B group cadres mercilessly murdered and attacked our own avadhutas on the fateful afternoon in Ananda Nagar on 18 September 2003 at 5:30pm.

That was the horrific and unforgettable moment when Ac. Abhipremananda Avt was murdered by Kolkata group workers. Not only did B group cadres murder Ac Abhipremananda in cold blood with lathis & sticks, but they also brutally beat many unarmed dadas, who were just attending to their normal duties at the time.

Here are the names of those who were badly beaten and tortured in that attack by B group.

Ac. Shyamananda Avt.: is paralysed; Ac. Raganugananda Avt.: lost one eye; Ac. Jyotiprakashananda Avt.: both arms and legs broken;
Ac. Susmitananda Avt.: broken arms and legs; Ac. Dayashekharananda Avt., Ac. Ciradiipananda Avt., Ac. Punyadhiishananda Avt., Ac. Raghavananda Avt.: multiple fractures.

Some of these dadas were so petrified and terrified that they literally jumped out of the building to “save” themselves. There was blood and screaming going on as B group dadas savagely stormed the building and carried out their ruthless attack.

Once again, this incident took place on 18 September 2003 at 5:30 pm at Ananda Marga Institute of Technology (AMIT) in Ananda Nagar. These below listed persons are considered to have been involved in that crime:

Dada Mahidevananda, Dada Devapranananda, Dada Krtamayananda, Dada Krteshananda, Dada Mahidevananda, Dada Mayatiitananda, Dada
Satyasvarupananda, Dada Sucirananda, Dada Sunandananda, Dada Sureshananda, Dada Raviishananda, Dada Tapasnigdhananda, Dada Vasudevananda, and Dada Viitamohananda.

None should think that such a ghastly scene could never be repeated. At present, Ac Vratiishvarananda is a B group in-charge. This dada is a hardened criminal and has a brutal history of attacks and killings. With him as an in-charge, a murder could easily be carried out at the coming winter DMS in Ananda Nagar. Do not forget that this dada is a long-time offender and was VSS chief during the 1995 Arms Drop. So he knows what to do and how to do it – should he wish to authorise an attack.


Everyone should be aware of the situation ahead of time. There should not be any loss of life and this group clash must be resolved – permanently. One should not fall prey to any fear tactics nor group sentiment.

Baba says, “The various differences which split society must be removed in the interest of collective welfare. In order to do that, one must look for the common link, the points of affinity, in the multifarious lifestyles and diverse expressions of life. The points of affinity have got to be encouraged by all means and the differences must be discouraged. If the various differences such as customs, manners, food, dress, language etc. are given undue importance, the clashes and conflicts will increase. And if those differences are made to unite forcibly, that involves risk. That’s why we will have to adopt a positive approach rather than a negative one. Thus, our policy should be, “Aspects of unity should be encouraged and aspects of disunity should be discouraged.” If this principle is strictly followed there will be an increase in human unity and a corresponding decrease in the degree of disunity. I have already said that no difference lasts long. So if the aspects of disunity are discouraged, the human society will gradually find a universally acceptable link through mutual association and attraction. One should always remember that in the interest of social welfare and unity, fissiparous tendencies should never be encouraged.” (A Few Problems Solved – 2, Human Society Is One and Indivisible – 2)

So we should encourage points of unity and not give way to factional interest. As we all know, unity in Ananda Marga means ideological unity, nothing else.

Baba says, “Human unity is purely an ideological unity, which means unity in the psychic sphere. Where there is psychic unity, physical unity will also occur. In the realm of unity, unity is always psychic – ideological unity means unity in the subtlest level of the mind. However, psychic or ideological unity may be affected if we encourage the exploitation of one group by another. So to avoid this there should not be any scope for exploitation in society. And to ensure this we have to start a new order to safeguard the interests of the exploited masses.” (Prout Nutshell – 15, Talks on Prout)

Jyotirmaya Deva


Baba says, “Some philosophers, quoting the scriptures, say that a day of final doom will darken the Earth when the dead will rise from the grave. Others predict that a doomsday (pralayá in Saḿskrta – “pra” means “complete” and thus pralaya means “complete destruction”) will obliterate all forms of life. One should laugh at such illogical doctrines. According to Ánanda Márga philosophy, this doomsday or pralaya will never occur. On the one hand, the flow of creation will continue and on the other, there will be jadasphota [gradual or instantaneous disintegration]. There will never be a complete thermal death of the universe. Thus, predictions of an imminent doomsday should be of no concern to you. It is nonsense; pralaya will never occur.” (Ananda Vacanamrtam – 7, The Divine Drama)


“Tumi saba’r pra’n’era priyo, toma’r na’hi tulana’…” (PS 905)


Baba, You are so gracious: You are the dearest One of everyone’s heart. Baba, You Yourself have no comparison; Your divine love has no parallel. Baba, Your grace knows no logic or reasoning. You do not differentiate between the virtuous and the sinners; You do not consider the righteous from the wrongdoers. Baba, You shower Your grace equally on one and all. Baba, You love each and every being of this expressed universe; You pour Your infinite compassion on all. Baba, Your unending grace is causeless.

Baba, You are so sweet. You are hiding in the depths of everyone’s mind – everyone’s heart. By Your cosmic grace, whatever is best to be done for others You do. You take care of everything for everyone. Baba, You have given everything without anyone even asking. Baba, still today You are constantly drenching everyone with Your divine inspiration so they can move on the path of divinity– on the path towards You.

Baba, in the sky of my heart You are ever sparkling; Baba, You are the hope of effulgence in my hopeless heart. You fill my entire being with Your sweet smile. Baba, on the path of this journey towards divinity You go on pouring the white, brilliant effulgence of Your divine grace and upon all You ceaselessly shower Your blessing– Your varabhaya mudra.

Baba You are Kalyansundaram…

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Date: 15 Nov 2012 20:10:43 -0000
From: “”Kalyan Sundaram “kalyan_s.1970@metro-pc
Subject: Why Do They Embrace Fake A’nanda Va’niis
To: am-global@earthlink.net



Baba’s original and true A’nanda Va’niis stand as one of the great traditions of Ananda Marga. This we all know.

Twice annually on New Year’s & Ananda Purnima Baba would give a spirited message of a few lines that was entirely new in content, complete in expression, and eternal in nature. In that way, each Ananda Vanii is verily a discourse unto itself. So Baba’s original and true Ananda Vaniis are really something unique and incomparable.

However, now in this post 1990 era, certain party leaders have taken it upon themselves to invent and issue Fake Ananda Vaniis for their own interests & political ends. These fake Ananda Vaniis are nothing but their own claim for power and legitimacy.

As Ananda Margiis, as disciples of Baba, we should be strict in adhering to Baba’s divine system of Ananda Vaniis and use only those original Ananda Vaniis as our guiding light – not any fake version. Thus on the occasions of New Year’s & Ananda Purnima, we should select one of Baba’s original Ananda Vaniis. Already, this is what so many units are doing around the globe.

As 2013 is a mere 6 weeks away, we should get organised and prepare ourselves accordingly.

Here below is a general discussion of this topic. This is a vast subject so please write in your thoughts and comments. As disciples of Lord Shrii Shrii Anandamurtiji we are to be vigilant on this matter as it regards the authenticity and sanctity of His divine teachings.


Baba’s true Ananda Vanii messages are very precise and pointed like an arrow. They are complete discourses in and of themselves. They are not part of any larger discourse; and they are not just a quote or partial paragraph. Baba’s true Ananda Vaniis are 100% full & complete and stand as is. They are unique and new in their own special way.

One of the most recognisable and special attributes of Baba’s original Ananda Vaniis is that they infuse prana (positive life-force) into even half-dead persons and give strength and vigor to all sadhakas. Infused with courageous spirit and indomitable nature, Baba’s original Ananda Vaniis are 100% unique and stand apart from His other discourses. Only His original and true Ananda Vaniis have that unbridled energy to inspire one and all to move ahead.

History bears testimony that Baba Himself wrote all those Ananda Vaniis in His own handwriting. And He did not just do one like this; but, time after time, for many years Baba continued to write His original Ananda Vaniis with His own hand. All senior margiis are aware about this. In contrast, with other discourses and book chapters, Baba never did like this. Countless discourses He has given and always He was speaking, and devotees were writing. Whereas Ananda Vaniis were written by His hand. This shows the personal and special quality of Ananda Vaniis.

Here is one of His true and eternal Ananda Vaniis.

Baba says, “After millions of animal lives, a created being attains the human form. That is why all the sacred books speak of the rarity of human life. The wise properly utilize all objects and this utilization alone makes the existence of the object worthy. You have achieved the human frame. You must make it meaningful by your sádhaná, service and sacrifice. Engage yourself in such useful pursuits that even your worst enemies have hardly any chance to despise you. Utilize yourself in such a manner so as to satisfy yourself mentally, that you never wasted your time uselessly on this earth.” (Ananda Vanii #33)

In all, Baba has blessed us with 74 of these divine guidelines known as Ananda Vaniis. Each with their own inherent beauty; each with their own timeless message. And Baba has Himself specially collected them all together and marked them in His publication: Ananda Vanii Samgraha. These alone stand as those unparalleled and dharmic messages which Baba has so graciously blessed us with during the time of New Year’s Day and Ananda Purnima gatherings. These alone are Ananda Vaniis.


However, nowadays various Fake A’nanda Vaniis are being created and passed around by the various groups.

Certainly, most margiis and field workers understand that any so-called Ananda Vanii created by one of the factions is a Fake A’nanda Va’nii.

Even then it is important for us to recognise and review how & why these Fake Ananda Vaniis came into existence so that we can eliminate this dogma permanently.

Baba says, “The despondent humanity, in the monumental task of searching for veracity, sees the beacon leading to the path of effulgence. This immense task makes humanity’s existence resplendent and illumines its path of movement with the blazing tenderness of humanism. You are the blessed travellers on that effulgent path. Let the unique blending of your profound wisdom and intense urge for action rend asunder the mists of sinful deeds and smash to dust the jagged rocks of hypocrisy, and establish you in the realm of supreme fulfilment. This is my wish for you on this auspicious New Year’s day.” (Ananda Vanii #71)

in Him,
Kalyan Sundaram


“Tumi eso a’ma’r ghare krpa’ kare, vedii sa’ja’yechi toma’r tare…” (P.S. 589)


Baba, please grace me by coming to my home. For You I have decorated the vedii (dais). I have prepared the garland of sweet malati flowers for You.

Baba, I am sitting in meditation and waiting for Your divine arrival. My ears are ready and waiting in anticipation of Your soft footsteps.

Baba, my mind is not in my control; with the flow of this sweet breeze it is rushing towards You. Everything is vibrating in Your love. Baba please grace me by coming and sitting in my heart in that most intimate & loving way…

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From: “Tattvadarshrii Deva” Tattvadarshrii.99@exfin….
To: am-global@earthlink.net
Date: 14 Nov 2012 21:37:06 -0000
Subject: Brain Replacement And Living Forever



Since the very beginning, human beings have been seeking immortality. Some sought the fountain of youth, others miracle cures in nature or boons from the gods. Today, humanity believes it has found its ticket to immortality: modern medical science.

People think by replacing their organs – one after another – the day is not far when they will command their own life’s destiny and longevity. Indeed the rich and wealthy think that medical science is on the cusp of curing each and every ailment.

Such materialists have already fallen into the false hope that what they have in this world will last forever, so now their inner heart’s desire is to find a materialistic pathway for their own immortality. However far they are willing to openly admit this or not, but their entire life approach speaks to this desire. They have put all their stock in it.

Such a misguided estimation is nothing but fool’s paradise.

In Ananda Marga, Baba has given the correct analysis and solution to this issue of immortality. As margiis we should understand both the place and limitation of today’s medical science as well as know the proper way to become immortal.


There is no doubt about it: Medical science has progressed.

If a knee goes bad, put in a new one. If your kidney becomes diseased, get a transplant. If the heart becomes problematic, no problem, they can rebuild it, replace it, or insert a machine.

The advances of medical science are quite staggering and impressive.

The day is not far when a person might lose their leg in an accident only to have it replaced by a preserved leg from a previously living human. Things are moving ahead that quickly.

Indeed, there are lots and lots of options and new discoveries in today’s world of modern medicine. So many organs can be replaced and transplanted. And this science is only going to become more refined and more developed.

Even then modern medicine has its limitations. It may extend life a few years and even increase the quality thereof, but it cannot make a person immortal. That can never, ever happen.

The dreamy vision of such materialists is bound to burst into pieces.


The critical matter in all of this is that every organ – including the brain – will die, at some point in time or another. And while most decaying or dead organs can be replaced and one can go on living, when the brain dies, this is not possible.

When the brain dies then that is the end of that human life. If the brain is replaced, then that being will be an entirely different person – with an entirely different personality and with a whole new set of samskaras.

That then is the beginning and the end of this discussion on human immortality. The brain is an organ – it is subject to death – replacing it does not extend the life of that person. That is Baba’s distinct formula. (Reference: ‘The Omnipotent and Omnipresent Consciousness’ & so many other discourses)

So no matter how far medical science advances, no matter how tall the desire is of such materialists, there is no hope that human life can become immortal. The brain is subject to disease and death and replacing it will not renew that human life.

Indeed today with the rising complexity of human life, brain disease are on the rise: dementia, schizophrenia, strokes, etc. Some basic treatment can be successfully attempted, but after all the brain will die one day and when it does it cannot be replaced as a means to regenerate that particular human life.


Here are Baba’s quotes as proof of the above equation that once the brain dies then that human life is over, hence there is no such thing as being immortal in this world.

(#1) In this first quote Baba guides us that the brain is an organ that does in fact die.

Baba says, “A dead person’s body has a brain, but it does not function because it is dead and there is no mind in it.” (Ananda Marga Philosophy – 1)

(#2) Here below Baba explains that replacing the brain means creating a new human being with its own unique personality.

Baba says, “The different parts of the body of a biological babe can be replaced, but the brain cannot be replaced, for it is a brain with a particular set of sam’ska’ras, and hence replacement of the brain would mean replacement of the personality. The brain is a collection of nerve cells, the totality of which is the personality. It is not possible to change the brain without changing the nerve cells and consequently the personality.” (Prout in a Nutshell – 15)

(#3) Here Baba makes His definitive statement that replacing the brain means creating an entirely new person

Baba says, “As a result of the replacement of the brain, the mind, with all its reactive momenta, will have to take a completely new receptacle, and in that case the person will be an entirely new being.” (A Few Problems Solved – 2)

The case then is quite clear. Because the brain is a bodily organ subject to disease and death, and because transplanting the brain would mean the creation of an entirely different and new human being, there is no question of anyone gaining immortality in this material world. It is absolutely impossible and no phenomenal medical discovery can change this fact.


People enter this world and wrongly conclude that this is their permanent abode and that they will remain here forever. They plan and
live as if they are going to be here forever. They build strong houses, gather riches, and do so many things in hopes of making this world their permanent home.

Little do they know or wish to admit that either they will lose those possessions or those possessions will outlive them. There is not other option.

Baba says, ““Jagat sa’ks’iiru’pam’” – the Universe is called “jagat” in Sam’skrta. “Gam” means to move. Here in the Universe, nothing is stationary, nothing is fixed. Everything moves; that’s why this universe is called jagat. Movement is its dharma; movement is its property.” (Ananda Vacanamrtam – 1)

Hence, there is no chance of creating permanence in this mobile universe. It can never happen. Everything is on the move: What comes will one day go.

Baba says, “Some people believe that money and wealth will greatly help them in life but they are mistaken because wealth and riches are limited. A finite entity comes and goes; it has a beginning and end. How can it help you? Thus, the physical body, wealth, riches and clothes cannot give you any lasting assistance.” (Ananda Vacanamrtam – 7)


Here Baba reveals to us the secret of how to attain immortality.

Baba says, “Except for Parama’tma’, all objects of this universe are mortal. So to be established in immortality, what will one have to do? One will have to awaken one’s pointed intellect, and in due course that awakened pointed intellect will merge into Supreme Consciousness, Parama Caetanya. This is the state of attainment of immortality.” (Subhasita Samgraha – 21)

Thus the only way to attain immortality is by goading all our psychic and spiritual potentialities towards the Supreme and taking shelter in Him.

Here again is Baba’s strict edict in this regard.

Baba says, “It is absolutely meaningless to attempt to attain immortality or absolute bliss in any way other than by ideating on the
Eternal one.” (Ananda Marga Ideology and Way of Life – 7)


Baba has graciously blessed all human beings with the innate desire to attain lasting peace (immortality). None should fall in the pitiful trap of thinking that this transitory world can be their permanent place. None should get befooled into thinking that their human body will live on and on. Thinking in these defective ways means wasting one’s precious human life. To fulfill our desire of eternal life and endless bliss one must take shelter in Him.

The idea of replacing the brain and living forever is not an option.

Baba says, “Human beings can hope to attain everlasting peace by knowing You [Parama Purusa] who are everyone’s own, who are the most favourable to one and all. Now lasting peace, that is, a’tyantikii sha’nti, is that permanent peace which does not vanish after two or three days. Peace which is everlasting, which leads to eternal well-being, is a’tyantikii sha’nti. Only by knowing that Parama Purus’a can one attain eternal peace. There is no alternative.” (Ananda Vacanamrtam – 31)

Baba says, “O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the sun’s brilliance towards the attainment of the Supreme state.” (Subhasita Samgraha – 1)

Tattvadarshrii Deva


Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


“Tumi ekat’u ka’che eso, a’r ekat’ukha’ni heso…” (PS 1909)


Baba, please grace me by coming a little more close, and please smile softly. Baba, by Your grace, my penance to get You will remove the cimmerian darkness of my mind. That I know. O’ my Dearmost, please shower your sweet and charming smile like a full moon.

I know this cimmerian darkness of my mind is not eternal. So much mental blackness and so many stains come and go from my mind – hundreds of times. Yet this deep, all around pitch darkness, pervading everywhere, will leave, keeping its head low in defeat. Baba, by Your grace I will be victorious. O’ Gracious One, Your love brings divine effulgence – not darkness.

By Your grace, I will not accept defeat at any cost. I will remain holding only Your lotus feet. Whatever people may say, whatever may happen, I will remain pure and blemishless, by Your grace. Baba, You are my beginning and my end– You are my Goal.

Baba, please come close and grace me with Your divine love…

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